The Highway Forums General Discussion Theology Discussion Forum The Doctrine of the Atonement

An article recently published by The Gospel Coalition’s newly formed Keller Center for Cultural Apologetics has been the subject of considerable criticism for its description of sex as a metaphor for the salvific relationship between Christ and the Church.

The article, titled “Sex Won’t Save You (But It Points to the One Who Will),” was written by Keller Center fellow Josh Butler, an Arizona pastor and author. The article is an excerpt from Butler’s forthcoming book, “Beautiful Union: How God’s Vision for Sex Points Us to the Good, Unlocks the True, and (Sort of) Explains Everything.”

In the excerpt, Butler argues that while many within the current cultural climate look “to sex for salvation…idolizing sex results in slavery.”

“Sex wasn’t designed to be your salvation but to point you to the One who is,” Butler writes.

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VanDrunen also argues that the state is also a common kingdom institution. Although it is not part of the redemptive kingdom, those in the redemptive kingdom still owe obedience to the civil magistrate (p. 121). VanDrunen adds: “Furthermore, the New Testament never indicates that civil authorities have any responsibility to make the social or political order conform to the redemptive kingdom of heaven. What Christians are to expect from the state is simply the enforcement of justice so that they may lead a ‘peaceful and quiet life’” (p. 121). The significant question here, however, is this: who has the authority and right to instruct the civil magistrate on the nature of true justice and call him to repentance when it is violated? Under the Old Covenant, it was the prophets, who were ministers in the redemptive kingdom, the Old Covenant church. Who has this calling under the New Covenant? Given that two kingdoms advocates have such a high view of the ministry of the Word, it seems odd that they would imply that this responsibility rests on individual Christians rather than the Church and her ministers. …


What Aspects of Education, Vocation, and Politics are Matters of Christian Liberty?

VanDrunen’s final chapter is likely to cause more consternation among most readers than anything he has said in the previous chapters. In this final chapter he draws some practical conclusions concerning education, vocation, and politics from two kingdoms theology. However, since many of his conclusions have more to do with Christian liberty than anything else, I am not convinced that all or even most of his conclusions are distinctive of two kingdoms doctrine. Many of his conclusions could be held by Reformed Christians at any place along the Christianity/Culture spectrum. …


Both vocation and politics are matters of the common kingdom according to VanDrunen. Christian political activity should not be seen as an instrument for transforming the world into Christ’s kingdom (p. 195). VanDrunen lists five truths regarding politics that are generally non-controversial among contemporary Reformed Christians: 1). The civil magistrate has been established by God; 2). The magistrate is primarily responsible for keeping order and enforcing justice; 3). Christians have many obligations toward magistrates, such as submission; 4). Christians may serve in political offices; and 5). The state’s authority is limited (p. 197). Elaborating on the fifth point, VanDrunen explains that the state does not have the authority to promote what is evil. Of course, this raises important questions: who has the authority to instruct the magistrate about what is evil if not the church? Who has the duty to tell the magistrate if it steps over the line into evil if not the church? In connection with the family, VanDrunen argues that the church, rather than parents, has the authority to minister God’s Word. Why would the same principle not hold when dealing with the magistrate? I raise this question because I have heard two kingdoms advocates say that the German church under the Nazi government, for example, did not have any mandate to condemn that government’s evil actions. Individual Christians could do so, but not the church. I don’t know if such a statement is typical of all two kingdoms advocates, but if it is, it indicates the presence of a deep-seated problem.

Conclusion

Two kingdoms theology as presented by David VanDrunen offers many helpful insights into the issue of the Christian’s relation to culture. It also raises many helpful questions that all believers should consider. VanDrunen’s presentation suffers, however, from a lack of clear biblical support for some of his most important claims and from confusion on some key theological issues. VanDrunen is right in his rejection of theonomy and in his rejection of the misguided practice of confusing Christianity with civil religion (American or otherwise). He is not always demonstrably right in the solutions he offers. I am thankful to VanDrunen for writing this highly challenging and provocative book. It has made me think, and although I cannot always agree with his conclusions, I believe that this is an important discussion among brothers in Christ. I pray that this review article is a constructive contribution in the discussion and that it is received in that way. https://www.ligonier.org/learn/arti...avid-vandrunens-living-gods-two-kingdoms