If politicians or voters thought like this, wouldn’t the world be safer for theonomy?
The awareness that God acts in history in ways that we can only know in the context of our culturally determined experience should be central to a Christian understanding of history.
Yet the Christian must not lose sight of the premise that, just as in the Incarnation Christ’s humanity does not compromise his divinity, so the reality of God’s other work in history, going well beyond what we might explain as natural phenomena, is not compromised by the fact that it is culturally defined.
The history of Christianity reveals a perplexing mixture of divine and human factors. As Richard Lovelace has said, this history, when viewed without a proper awareness of the spiritual factors involved, “is as confusing as a football game in which half the players are invisible.”
The present work, an analysis of cultural influences on religious belief, is a study of things visible. As such it must necessarily reflect more than a little sympathy with the modern mode of explanation in terms of natural historical causation.
Yet it would be a mistake to assume that such sympathy is incompatible with, or even antagonistic to, a view of history in which God as revealed in Scripture is the dominant force, and in which other unseen spiritual forces are contending.
I find that a Christian view of history is clarified if one considers reality as more or less like the world portrayed in the works of J. R. R. Tolkien.
We live in the midst of contests between great and mysterious spiritual forces, which we understand only imperfectly and whose true dimensions we only occasionally glimpse.
Yet, frail as we are, we do play a role in this history, on the side either of the powers of light or of the powers of darkness.
It is crucially important then, that, by God’s grace, we keep our wits about us and discern the vast difference between the real forces of good and the powers of darkness disguised as angels of light.
If historians can see the forces of darkness and light in the past, imagine the powers of Christian magistrates and voters in recognizing sin and righteousness in society.
The problem is, I don’t think the Neo-Calvinists really want to go there. But they do need to acknowledge how they made the world safe for theonomists.