This is the first installment of a series in which I will present the case for Christendom, which I define as a distinctively Christian civil order. It is a rather simple definition, I admit, but it encapsulates in a nutshell what I mean by the term Christendom. If I were to elaborate, I would say something like:
Christendom is a distinctively Christian civil order in which an entire society—top to bottom, left to right—assumes the lordship of Christ, consciously obeys his commands, and gratefully expects the attendant blessings of covenantal faithfulness.
Note that “entire society” does not necessitate an entire nation or state. A society could be a town, a city, or a county—any geographical polis over which magistrates provide governance. Moreover, an “entire society” does not have to mean every last individual within that society is regenerate and living under the lordship of Christ. Rather, the entire society is so permeated with faithful Christians holding a biblical vision for God’s kingdom on earth that, from the outside looking in, one might suppose that all of its citizens were Christians. (Just as we might suppose a local church is a Christian church, even though all of its members may not be regenerate.)
By “top to bottom, left to right” I mean that all levels of society (vertical) and most members of society (horizontal) are characterized by covenant faithfulness. Vertical dimensions in society include homes, businesses, schools, arts, entertainment, and governments. The horizontal element means that, among the participants in the vertical dimensions, there is widespread spiritual regeneration and mature discipleship.
The first Christendom was largely established through the conversion of pagan kings who then baptized their people into the Christian religion—Christendom in a top-down fashion. However, the next Christendom will be established from the bottom-up. It will not be imposed from the head of the body politic, but rather grown from within the body politic until the head itself is obedient to Christ. In the next Christendom, magistrates will once again confess Christ is Lord to the glory of God the Father, and the people will rejoice (Prov. 29:2).
But we must answer this question: is the idea of Christendom biblical? Is Christendom something we ought to desire? Should we seek after it? Should we look for it? Should we expect it?
The Case for Christendom
Many Christians are suspicious of the very idea of Christendom. The term itself calls to mind crusades, corrupt Catholic clergy, indulgences, witch hunts, and many faith-less forms and expressions of Christianity. “What good did a Christian civil order do in the history of the West? Look at everything that was wrong with it!”
However, I will not be making the case for Christendom based on the merits of its first large-scale iteration in the West—complete with its myriad blemishes and failures. Instead I will make my argument on the basis of Scripture. The same approach should be taken with regard to all ideas. While you can eventually judge an idea by its fruit, it often happens that the expression of the idea may be flawed, and so it is necessary to consider it in the light of God’s word.
Besides this, who would argue that the first Christendom was an utter failure? The vast majority of that which is distinctly good in Western Civilization finds its roots in Christendom. Even an honest atheist can see this fact. So let us avoid a quick dismissal of the idea of Christendom and consider it on the basis of Scripture.
Over the next several posts, I will present the case for Christendom in the form of seven theses derived from the scriptures.
Thesis 1 - God intends to reign in and through mankind
From the opening pages of Scripture it is apparent that God intends for humanity to rule over his creation as his image-bearers. We were created for a particular purpose, namely, to be fruitful and multiply and fill and subdue and have dominion over the earth. I have discussed this in greater detail here:
The principle I derive from this dominion mandate (sometimes referred to as the “cultural mandate”) is that God has intentions for his world. History is not aimless. Creation is not without purpose. Rather, God has designed humans to fulfill his aim, which is to see the glory of God covering the earth as the waters cover the sea (Hab. 2:14). This will happen as God’s rule and reign are extended into every corner of creation through those who bear his image. This is precisely what being fruitful and multiplying and subduing is all about—extending God’s rule. While there have been some significant obstacles to mankind fulfilling this purpose, Christ came in order to set us right and, by the power of his Spirit, walk according to God’s purposes.
For this risen Christ not only died and rose again, but ascended to the right hand of the Father. At the Father’s right hand, there is nothing over which Christ has not been exalted (Eph. 1:21-23), and the story of history since his exaltation is the subduing of every one of his enemies until they become a footstool for his feet (Ps. 110:1, cf. 1 Cor. 15:25). A subduing carried out in and through those who are Christ’s body on earth.
So the purpose of history is that God’s kingdom, which is his rule, would come on earth as it is in heaven, and that purpose will be accomplished through those who bear his image, namely, humans. This is one of the reasons the incarnation was necessary. It was not fitting for Jesus to redeem the earth solely as a divine person. In a sense, due to God’s intentions for humanity and the world, Jesus had to become a man, so that through mankind God’s rule would be restored and perfected on the earth. In other words, just as it was through the first man’s disobedience that God’s purpose was obstructed, so it was through the new Man’s obedience that God’s purpose was and continues to be fulfilled (Rom. 5:19).
As this purpose comes to fruition, as God’s rule over creation is expressed through his restored image bearers (i.e., Christians), we should expect a distinctly Christian civil order to emerge. We should expect that the laws we establish are righteous, laws which accord with God’s word. We should expect that magistrates, men who have been discipled by the church, will execute justice, biblically defined, and refuse a bribe. We should expect an increase in fruitfulness, both in a society’s childbearing as well as its productivity. We should expect to see a renaissance in art, literature, and architecture. We should expect the increase of the rule and reign of Christ on earth as in heaven.
In a word, we should expect Christendom.
To be continued…