ViaCrucis
Confessional Lutheran
- Oct 2, 2011
- 39,213
- 28,618
- Country
- United States
- Gender
- Male
- Faith
- Lutheran
- Marital Status
- In Relationship
- Politics
- US-Others
The idea that Jesus' kingdom is other-worldly is a common (and chiefly modern) misunderstanding that has resulted from a modern idea that heaven and earth are impossibly separate realities.
First we have to define the idea of kingdom itself. In the modern world we conceive of kingdoms in the sense of a nation-state; in this case "kingdom" is often conceived as monarchical nation-state, a state ruled by a king. But kingdom, in a pre-nation-state context is more to do with the authority of a king, the power, authority, and influence of the king--the king's rule and reign.
To that end, let's examine a couple statements by Jesus. When Jesus stood before Pilate, Jesus affirmed that He was, indeed, king; but He says "My kingdom is not of this world"; this is often perceived as saying that the kingdom Jesus speaks of doesn't concern this world, but that's not even remotely the case. What Jesus is saying is that His kingdom does not derive its authority from the structures of power of this world--in contrast to Caesar, or say the Persians, the Egyptians, the Babylonians, the Assyrians, and all the major powers of history. As Jesus had been saying throughout John's Gospel, He is from the Father, He speaks what the Father has given Him, the authority He has is the authority of/from the Father. Jesus is saying He is not a king the same way Herod or Caesar were kings; He is King in a very different way. This is why He adds, "If My kingdom were of this world, My followers would violently fight in order that I wouldn't be handed over", Jesus' kingdom isn't like the kingdoms which derive their power from this world, in which their authority is determined by violent action; His is a very different sort of kingdom, and He is a very different sort of King.
After the resurrection, in Matthew's Gospel, when Jesus gives the Great Commission to His apostles He begins by saying, "All authority in heaven and on earth has been given to Me". The authority Jesus has isn't relegated to a far off realm called heaven, His authority is right here and now, He is King and Lord, on earth even as in heaven (where He ascends, to be enthroned in the glory of the Father). He is King and Lord, even over Caesar.
When Jesus gives the kind of prayer we ought to pray, a key line is this: "Your kingdom come, Your will be done on earth even as in heaven". The prayer declares God-as-King right here and right now, and that the heavenly authority reside here on earth. This isn't about a far-flung-future where Jesus is going to take up the seats of government on earth and rule as a new Caesar over the earth; it's about the present reality of God as King. Certainly it looks forward, to a future Day when all things are set to rights and God is all in all; but it also speaks of the here and now. This is how Jesus began His earthly ministry, as recorded in Mark's Gospel, Jesus came preaching, "The kingdom of God is near, repent and believe the Gospel!" The kingdom of God is near, at hand, it is right on the door step--it's present right now through the One declaring it--in Jesus. This is what Jesus also means when speaking to hostile interrogators He says, "The kingdom does not come with observation, no one can say 'Look, it's over here' or "See, it's over there'; rather the kingdom is in your midst." The kingdom was present, right there, in Jesus.
Jesus is how God is King. The kingdom of God and His Messiah is not a distant realm, a merely future reality, or an interior spiritual sentiment. It is the objective fact that the powers of this world are, whether they know it or not, whether they like it or not, whether they rage against it or not, subject to Jesus.
"I ask that the eyes of your heart may be illuminated, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints, and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty power, which He exerted through the Messiah when He raised Him from the dead and seated Him at His right hand in heavenly places, far above all rulers and authorities, powers and dominions, and every name that is named, not only in the present age but also in the one to come. And God put all things under His feet and made Him Head over all things for the Church, which is His Body, the fullness of Him who fills all in all" - Ephesians 1:18-23
Since He is Lord over all things, when He gives His Church the power and authority of the Keys He says, "Whatever you bind on earth will have been bound in the heavens, and whatever you loosen on earth will have been loosened in the heavens." (Matthew 18:18). There is, then, this sense: That Christ's rule and authority expresses itself through His Church; in binding and loosening; and as Jesus says in John, "Whoever's sins you forgive are forgiven them, and whoever's sins you retain are retained". The preaching of the Gospel is not, therefore, "Congratulations, now you get to go to a happy place when you die instead of a bad place"; it's "Hear! God is King and the powers of this world are subject to Him in the Messiah, who having died is no risen, and seated at the right hand" Death, therefore, having lost its sting by the resurrection of Jesus; the powers and principalities, spiritual and temporal, have no hold on Jesus who has made a public spectacle of them by His Cross (Colossians 2:15).
So then, this invites the question: What does a Christian engagement with the world, especially the political powers of the world, look like? And we must reject two things:
1) We must reject Christian Dominionism and hegemony over the world, it is not the mission or vocation of the Church to subdue the powers of this world through military force, nor create governments in which we dominate and lord over others, compelling them or forcing them under our own despotism.
2) We must reject Christian isolationism, in which Christians retreat entirely from the world and abstain from all discourse, engagement, criticism, or participation in the powers of this world, as though we should go sit in a corner and say and do nothing.
Christians have a moral obligation, received from her Lord and Master Jesus Christ, her King, to exercise judgment over the powers, to live in obedience to the ruling authorities for the sake of good order and just social conditions, and to promote the welfare of our neighbors; for we are called to declare the Gospel to every living creature--and we should desire that the powers be just and that we can do this peaceably without threats to our mortal lives; but even should the powers be hostile and threaten us, to crucify us, burn us, or feed us to beasts--we have the obligation to obey God rather than men. But in order that the Gospel be preached freely, and for the good of all men everywhere, we promote social welfare, peace, and justice--engaging, criticizing, and participating for the sake of the kingdom. Not building or trying to establish the kingdom here by our own efforts; but working for the kingdom, the kingdom which is already and yet still to come.
And in order to do that we must reject Dominionism and Quietism; and instead practice Christianity.
-CryptoLutheran
Upvote
0
