My Kingdom is Not of This World

There are few books out there that I would fully endorse, but Joshua Immanuel's 2024 work - My Kingdom is Not of This World is one of them. A friend of this website, Immanuel excels at laying out some of the basic ideas surrounding the nature of the Kingdom and the ethics that flow from it.

Escaping a Jury Summons

I have been summoned to 'serve' on a jury. This isn't the first time and I must say that one of the disadvantages of living in a rural county with a small population is that you get called up quite often. In my case as the sole breadwinner I've been able to wholly avoid it - until now. Apparently they're having trouble filling the jury pool and are unwilling to excuse people over the phone as in the past. I was told that I needed to appear and go through the process.

Herman Bavinck's Monism and Redefinition of the Kingdom (II)

One can only sit back in wonder when reading a statement like this:

It is on this basis that Bavinck can say: “There is thus a rich revelation of God even among the heathen—not only in nature but also in their heart and conscience, in their life and history, among their statesmen and artists, their philosophers and reformers.”

Inbox: The Church as Institution vs. Sect (II)

The non-sacral sect model views culture as something that is at best inevitably corrupt (and thus to some degree a thing indifferent), and at worst a subversive danger to the Kingdom. This must be juxtaposed with the sacral-institutional model that views culture as something to be mastered, shaped, and controlled. When I say 'indifferent', this is not to suggest that it can be used expansively or with abandon. On the contrary our interactions with it must be marked by caution and even cynicism - and yet without fear. Such wisdom and occasionalism prove difficult and thus many have (in the spirit of the Pharisees) erected the Legalist Wall as a means of protection - a move that is ultimately corrosive in that in addition to being unbiblical it has the tendency to shut down the spiritual faculties of discernment instead relying on a kind of checklist spirituality wed to a (fundamentally flawed) cultural narrative.

Belgic Article XXXVI and Kuyperianism (I)

https://reformedperspective.ca/on-the-proper-role-of-government-and-article-36-of-the-belgic-confession/

The Reformed Perspective/Bredenhof article in question provides a worthy discussion of the some of the dynamics concerning Article xxxvi of the Belgic Confession (1559) and the views of Abraham Kuyper (1837-1920). To many in the Reformed sphere, their teachings are effectively one and the same and yet this is not actually the case. For some Kuyper actually represents a serious departure creating an uncomfortable situation for those who would both champion Kuyper as the twentieth-century Reformed Theologian par excellence, and yet demand a strict Confessional Subscription.

In Belgic Article xxxvi we read:

Glorying in their Shame: Celebrating the Magisterial Reformation's Sacral Heritage (I)

or

The Distorted Thinking Which Dominates Reformed Political Thinking Today

https://americanreformer.org/2023/07/reformed-political-theology-today/

The article errs in its opening salvo. Psalm 2 must be interpreted in light of the New Testament. The tension Kennedy looks for is not there. The New Testament reveals Psalm 2 to be eschatological.

As a consequence of this error, there is an admittedly substantial heritage which Kennedy merely perpetuates. Begging the fundamental question, he offers nothing by way of remedy.

Two Kingdoms and the Reformed Tradition (III)

It must be granted the appeal to different understandings of law and its implications for Kingdom thinking by Evans is rather astute and is worthy of more reflection – but that's a question of historical theology and while interesting, is of a secondary importance. In terms of the question of Law vis-à-vis the New Testament, the Lutheran Law/Gospel paradigm is certainly artificial and forced, an outworking of the school's absolutising of Sola Fide – to the detriment of other aspects of soteriology, in particular sanctification. The Reformed understanding is more nuanced and remains a point of contention – different camps understanding it in different ways. There certainly is a case to be made (and one badly needed!)for a Law-Gospel distinction in terms of Redemptive History, but this is not the same as the Lutheran attempt to relegate all New Testament imperatives to a contrived category of law.

Two Kingdoms and the Reformed Tradition (II)

Common Grace is a reality, a mercy, and restraint while the Church bears witness in the world and (this is critically important) wins by losing. We win by bearing the cross, we conquer by being sheep for the slaughter. By living as pilgrims and rejecting the world, we testify against it and to the spiritual powers that undergird it – and proclaim a way of life, a coming Kingdom, and a coming doom. This is foolishness to the world, madness, and supremely unappealing and unattractive. Only people who have lost their minds would embrace such a message and calling – or so it would seem. It's tragic that the majority of Christians think the same as the world does on these points and view such glory and victory, such testimonies to the power of the Holy Spirit as pessimism, defeat, cowardice, and offensive foolishness. One wonders if such thinking has in fact grasped even the broad strokes of the gospel message and the core principles of New Testament doctrine – let alone its ethics. No wonder Christ's words concerning mammon (and the security and power it represents) are incomprehensible to them.

Two Kingdoms and the Reformed Tradition (I)

https://theecclesialcalvinist.wordpress.com/2014/03/04/the-two-kingdoms-theology-and-christians-today/

The cited article by William B Evans provided a well-argued and concise analysis of the question of Two Kingdom theology viewed from the perspective of Reformed Confessionalism and as such provides a good opportunity for some interaction and comment. Reading this essay alongside the work by Evans will hopefully assist readers in understanding the nature of the issues and just what is at stake.

A Theonomic Critique of Lee Irons: A Primer in Flawed Theological Method (II)

The various Babylons of the world will to greater or lesser degrees build law codes and ethical systems and they will all be flawed and tainted by idolatry. They will contain grains of truth – some more and some less. This all brings judgment on them. Evil laws condone sin and thus condemn them. Good laws which reflect something of the will and character of God condemn them too in the fashion of Romans 1. They are without excuse. This does not make their society better or help the believer and if anything such legislation can sow seeds of confusion and represent a danger as believers might be tempted to think such a state to be godly, when in fact it cannot be. This is a point Paul emphasizes when he contrasts Christian conduct and imperatives with the Providentially ordered and temporal nature of the state and the sword it bears (Romans 12-13). In terms of Providence, the state rewards 'good' in a highly generalized sense, just as it is a minister or servant in the same way Babylon, Assyria, and other Beastly powers were servants or ministers under the old epoch. This does not mean the state has a positive role in terms of enforcing God's law and the dichotomy established by Paul suggests that Christians should have no part in this. The good of the state is clearly something very different from the kind of 'good' a Christian would define by means of the eschatological ethics of Romans 12.

Jeremiah 3: Covenant Lands and Kerygma Colonies

The marriage language of Jeremiah 3 contains the common Covenant language with regard to blessings and curses. This is why some have posited the existence of a Covenant of Works (or typological Edenic reiteration) overlay to the already extant covenant arrangements. On an individual level salvation was by grace through faith but corporately speaking, as a people the Israelites were in a works-based arrangement. Obedience meant staying in the land and disobedience meant to be cast out from it, to be under curse.

An Example of Kuyperian Two Kingdom Theology Applied

https://www.placefortruth.org/blog/should-churches-have-christian-schools-a-test-case-regarding-church-and-society

This is another example of what I often refer to as Pseudo-Two Kingdom Theology. While it purports to avoid the direct theocratic models advocated by some, it nevertheless operates on a Dominionist basis. The form is different and while it ostensibly observes the necessary distinction between Church and culture, it nevertheless operates on the false assumption that the Kingdom includes, incorporates and redeems culture. As Doriani states:

...the kingdom is wider than the visible church. The visible, corporate church is the vanguard, the concentration point, the training ground, and the sending agency for kingdom work, but kingdom work is broader than church work. 

Chinese Evangelicals and the NED

https://www.mintpressnews.com/hong-kong-protest-united-states-destabilize-china/261712/

The National Endowment for Democracy isn't just a US government backed NGO that promotes democratic institutions. In the case of Hong Kong it is actively involved in promoting the protests. That the NED often functions as an arm of US intelligence, interferes with democracy and promotes regime change is actually old news for those who have been watching for many years.

This is why (once again) it is tragic that Chinese and in this case Hong Kong based Evangelicals are getting involved with what amounts to a US intelligence operation. Are the protests wholly the creation of the United States? I doubt anyone would actually suggest that. There are plenty of social forces and tensions at work that are helping to fuel the protests and yet as they ebb and flow, the Americans are there to make sure people stay out on the street. Money can work wonders. It's much the same with striking workers. They can keep going, keep protesting as long as the money is there for them to feed their families and pay their bills.

This is where the NED (and sometimes USAID) and US intelligence (often operating through the embassy or consulate) is able to step in. This was the playbook in Iran in 1953 that led to the overthrow of Mosaddegh. It's been used many times.

These are the games empires play. We shouldn't be shocked or even surprised.

Inbox: Daniel and the Beastly Magistrate

I was asked a question regarding Daniel serving in government. Clearly Daniel was willing to serve (as a slave) in the governments of Babylon and Persia and yet stood his ground regarding overt idolatry. If he refused to worship idols, why didn't he refuse to work for the Beast power? If (as I argue) working for the state was and is truly the wrong thing for a believer to do, why didn't Daniel refuse service altogether just as he and his friends refused to bow down to the king?

And obviously by implication the question suggests that my Christians should not participate in government argument may be flawed.

The Social Justice Controversy: An Addendum (Poway, R2K and the Inherent Violence of Sacralist Theology)

I was stunned to learn that some have dared to argue that Two Kingdom theology led to the Poway Shooting.

In reality the exact opposite is true.

A Clash of Protestant Intellectual Traditions and Metanarratives (Part 2 of 2)

Unlike the Theonomists who have chosen to ignore a significant portion of Post-Reformation history, most Protestants and Europeans in general emerged from the 17^th century with a profound realisation that Confessionalism was not going to work as a basis for Ecclesiastical Establishment. England (in part) fought a war over this and in the end decided for Establishment and Social Pluralism. The Nonconformists were not granted full status and rights until the 19^th century and after but they were at least tolerated. Just because that term has been abused does not mean it should be dispensed with. It is a noble and even Biblical concept (1 Cor 5.9-12).

A Clash of Protestant Intellectual Traditions and Metanarratives (Part 1 of 2)

https://www.theaquilareport.com/governor-candidate-andrew-white-two-kingdom-theology/

The retired PCA cleric who authored this piece has once again motivated me to write a response. Clearly he misunderstands the nature of Two Kingdom Theology. I say this also pointing out that he never clarifies which variety or strain of Two Kingdom Theology he wishes to oppose.

A Lutheran Interpretation of Reformed Two Kingdom Theology: Some Observations and Considerations

http://justandsinner.libsyn.com/a-critique-of-escondido-two-kingdom-theology

Jordan Cooper of Just and Sinner recently lectured on some of the significant differences between the Reformed and Lutheran versions of Two Kingdom Theology. The Reformed variety usually associated with Westminster Seminary West in Escondido California is often conflated with the Lutheran variety and this troubles Cooper. He wants to set the record straight. This has probably been furthered by the fact that to many, Westminster West also has (more or less) embraced a Lutheran Soteriology and understanding of sola fide.

Jeroboam's Altar Part II

Evangelicalism and Rome: Reckoning With Covenant Apostasy

How should we view Rome? Is it a Church?

Desperate Attempts to Refute Two Kingdom Theology

http://reformedforum.org/ctc443/

I'm referring specifically to the conclusion of the discussion beginning at about 53:00.