The Case for Kingdom Theology (Part 3)

The Case for Kingdom Theology (Part 3) -OR- The Authority of the Kingdom

Last week as I wrapped-up the second part of The Case for Kingdom Theology, I said that if we accept the premise that the gospel does need a kingdom centered definition the implications of a kingdom centered gospel also include the need to flesh out what is meant by the rule and reign of God. Namely, what does it mean for the the rule and reign of God to be already present (inaugurated) but not fully realized?

In my association, the Vineyard, these are common terms used to contrast statements by Jesus like, “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. (Luke 11.20) and the experiences of praying for the sick that do not get healed. It is not capitulating to defeat or spirtualizing a lack of faith, but rather the recognition that even Paul prayed for a throne to be removed that wasn’t and that some of his friends took more medicinal routes to dealing with their ailments (1 Timothy 5.23). While this is not the primary intent behind the doctrine of the now and not yet it does become a simple but profound explanation that shrinks the divide between cessationist objections and pentecostal insistence. However there must be more to the idea of the now and not yet of the kingdom if we are to justify refining the gospel in a kingdom-centric way.    

For the sake of clarification, this is NOT to be confused with the concept of Kingdom Now theology or Dominion theology or Christian reconstructionalism, or anything like that. This is not advocating that we can bring the kingdom of God about, or that we will clean up the whole earth before Jesus’ return to vanquish his enemies. This is a statement of Jesus’ indisputable authority as present in the current age and in the age to come.  

The rule and reign of God is evidenced in this present world because Jesus Christ is able to set free the captives, not only in salvation, but from the present temptation, sin, disease, and the demonic.  It also means that he has control over nature, the earth, time, and even space. These last things being generally accepted to varying degrees by most modern believers even if they accept a cessationist worldview (i.e. The idea that the gifts of the Holy Spirit ceased with the Apostles).  Yet, even if you believe that the demonic has ceased to play a role in our world, then you would have to conclude that demons were vanquished by the authority of Christ, making the point that the rule and reign of Christ is both now and not yet. Now because some principal elements of the rule and reign of Christ are present leading people to salvation, the presence of the Holy Spirit in the believer, the power to resist temptation and sin and not yet when we acknowledge that not everyone has victory, that temptation and sin overtake us all at some time, that sin and disease, and even death has not been dealt the final blow.  So we wait as does all of creation for that final day when all is to be revealed (Romans 8.19).

This theology of the now and not yet of the kingdom is not limited to charismatic circles, nor to any specific eschatology. George Eldon Ladd who first put forth the idea of the inaugurated kingdom in his book The Gospel of the Kingdom was not charismatic, was a dispensationalist, and held a classical premillennial viewpoint. However, looking back over the last fifty-four years, his little 140 page book has been the catalyst for numerous discussions on the kingdom of God as the rule and reign of God, as a life realized, as a demand, and as something yet to come. Dr. Ladd did not make all the conclusions put forth in this series of posts. He did, however, realize the centrality of the kingdom to understanding the message of Jesus and insisted that it needed to return to the center of our understanding of the gospel. That is the pursuit that I am most engaged in. How do we do that? Even if you do not agree with the more charismatic points of these blog posts, of if you hold a more dispensational viewpoint. A common understanding of the the authority of Christ should move us toward a more kingdom centered gospel. It demands that we see his role as the means by which we have received good news, making our need secondary to his rule and his reign. 

Next week’s post will focus on the bigger challenge of  eschatology and probably the most difficult post for those whose minds are already made up. However, those pan-theology folks (those who believe it will all pan-out in the end) may yet enjoy the undefined (or maybe unrefined) nature of the post. My eschatology has gone from certain to very much in process as I am working out my conclusions about kingdom theology and the resulting kingdom eschatology.