* * *
New word for the day: quiddity. It’s first and primary meaning is useful for this post: quiddity refers to “the quality that makes a thing what it is; the essential nature of a thing.”
The other word in our title—quibble—comes from the title of this post, written by Mr. T., which makes some very helpful comments and seems to reveal a growing fissure among “two kingdoms” advocates. Earlier, Mr. T. had written an explanation of “two kingdoms” theology (here), with which his critic (Dr. H.) has a quibble.
Dr. H. is himself an advocate of “two kingdoms” theology, and expresses his quibble with Mr. T.’s explanation of “two kingdoms” theology this way. He complains that in his original post, Mr. T., whom he considers a fellow “two kingdoms” advocate, “still believes that Christians will look or be different and noticeable when they apply the Bible to their daily lives . . . .” In criticizing this position, Dr. H. uses the argument that’s been repeated again and again. And again. Unbelievers do many things that are outwardly identical to what believers do. Motives may differ, but such motives are invisible. Therefore, in terms of Christian cultural obedience, there is simply no observable difference, and Christians should quit pretending that any uniquely Christian cultural activity is possible—except in church on Sunday, which is the only place we see Christianity at work.
Dr. H.’s quibble has generated a response from Mr. T., to which we now turn.
* * *
First, please notice this important and timely observation from Mr. T.’s response:
To be sure, a prominent strand of neo-Calvinism has evolved in a highly problematic, radical direction, in part due to its abandonment of biblical two kingdoms distinctions, and it therefore easily devolves into the worst forms of the social gospel and liberation theology. In between Kuyper, Bavinck, and this radical form of neo-Calvinism there are a plethora of variants and distinctions among self-conscious and unconscious neo-Calvinists, all of which suggest that we should not dismiss the movement as if it is some sort of monolithic beast.
Why is this observation important? Because, though it makes some debatable claims, it recognizes and acknowledges something that sympathetic-critics of North American neo-Calvinism have been saying for decades, in efforts to rescue the good elements within neo-Calvinism from their abuse. Neo-Calvinism is not monolithic.
Why is this observation timely? Because at least one academic advocate of NL2K has painted a target on the back of neo-Calvinism, as though it were monolithic, and has announced his desire that we be liberated from, in his words, “the Kuyperian captivity of the church.” All of this is in print, going at least as far back as the November/December 2002 issue of Modern Reformation (pages 48-49; the concluding appeal of a book review: “The book that we still need is one that critically challenges rather than promotes the Kuyperian captivity of the church.”).
Then follows Mr. T.’s pointed response to Dr. H.’s “precise quibble”:
Yes, I believe that Christians should look different from the world when they work out Christ’s lordship in their daily lives. At the same time, yes, I believe that the same moral law that binds Christians is written on the hearts of nonbelievers as natural law. As Calvin clarified time and again, outwardly nonbelievers often keep the moral law just as well as, if not better, than those who profess the Christian faith.
We need not agree with everything in this paragraph to identify that the quibble is really a quiddity: “Christians should look different from the world when they work out Christ’s lordship in their daily lives.” As you read further, you will be able to realize that this is the essential issue at stake in this entire discussion.
But what, then, about the apparent identity between the cultural activities of unbelievers and Christians? Here is Mr. T.’s very helpful answer, one that I would identify as the first of two money quotes of his entire response:
Taken as isolated, individual actions, therefore, what Christians do often looks identical to what is done by nonbelievers, but viewed in the context of a life of Christian witness (expressed most directly in worship, . . . but also present in the readiness of Christians to testify to the gospel), the same actions look different.
If that sentence means anything, I would assert that the above statement applies to the Christian’s actions in education, art, politics, and yes, plumbing.
The second money quote appears in the conclusion of the response:
Christianity makes a difference in the life of anyone who is regenerate. When Christians rightly apply the Bible to their lives, following Christ, their actions will look different than they would have if they had not become Christians, a reality the New Testament explicitly associates with the calling of Christian witness.
Once you digest the arguments and claims being made—those of Dr. H. (who speaks of a mere quibble) and those of Mr. T. (whose response captures the real quiddity of the disagreement being expressed by critics of NL2K)—you will begin to see that any defense of “two kingdoms” theology is deficient that denies the possibility of and need for a distinctive Christian witness in every sphere of cultural activity.
By now, alert and knowledgeable readers will have two immediately obvious questions:
1. If the last quoted paragraph is true for individual Christians, then why is it not equally true of communal organized Christian cultural witness and obedience?
2. Since a number of essential features of neo-Calvinism are actually helpful to “two kingdom” advocates, when will the target, announced by at least one seminary professor advocating NL2K, be removed from the backs of neo-Calvinists? To ask it in his own words: When will those seeking to liberate us from an alleged “Kuyperian captivity of the church” stop with their “friendly fire”?