We continue our discussion of the relevance of H. Henry Meeter’s classic work, The Basics of Calvinism, to contemporary discussions within the Reformed and Presbyterian world concerning the Bible, the church, and the world.
In chapter 10, “The Best Form of the State,” Meeter discusses the important matter of how Calvinism understands Christianity to relate to the state.
Can there be a Christian state?
This question, Meeter argues, cannot be answered with a simple “yes” or “no.” In fact, there are three ways in which the term “Christian” can be seen as relating to the state.
1. The first is what I would call the descriptive sense. In this sense, the state is not a Christian institution at all, Meeter argues, since it is “an institution of God’s common grace in this world by means of which God in his providence checks sin and promotes a moral world order” (pp. 85-86). As instituted by God around the world and in various cultures, the state as an institution is not a distinctly Christian formation. A state can function in Muslim countries, Buddhist countries, etc. In a descriptive sense, then, the state as an institution is not Christian.
2. The second sense I would call the normative sense. The state may be called Christian, “whenever a state is permeated with a Christian spirit and applies Christian principles in the administration of civic affairs” (p. 86). In this use, Meeter claims, “all states should be Christian, according to the conscience of the Calvinist, even though many states are not Christian. If God is the one great Sovereign of the world, then his Word should be law to the ends of the earth. . . . The Calvinist, whose fundamental principle maintains that God shall be Sovereign in all domains of life, is very insistent on having God recognized in the political realm also” (p. 86). Concretely, for the state to be guided by God’s Word, just as much as the church and the individual, means the following:
A state is Christian in this [normative] sense when, with God’s Word as its guide, its government maintains respect for authority, punishes evil according to divine ordinances, does not seek to disregard the guilt and responsibility of government officials or of its citizens, maintains the sanctity of marriage and the human family, guards the Sabbath, promotes philanthropy, honors the church and its mission in this world, and in similar ways reveals that it is permeated with the Christian spirit insofar as this relates to its own sphere of government (p. 86).
3. The third sense is what I would term the Christological sense, namely, “that Christ is recognized as the Ruler of the state just as he is of the church, so that all government officials are adjudged to be subject to his command” (p. 87). Among those who have maintained this view are the Arminians (this was an issue at the Synod of Dort in 1618-19), the Erastians, and occasionally, Roman Catholics. In this view, Christ is the Head of the state as well as Head of the church.
The “two kingdoms” theology of H. Henry Meeter
In response to the third sense, Meeter formulated a clear understanding of the rule of Jesus Christ in the world, which formulation is essentially an expression of a two kindgoms theology. Although the following citations are lengthy, careful reading of them will pay dividends for clear discussion and analysis.
Meeter explained several errors associated with claims made by Arminians, Erastians, and Roman Catholics. He concluded his analysis by explaining how Christ can have authority over all things, and yet be limited in the exercise of his Mediatorial, redemptive authority.
You will want to read this slowly:
The Bible indeed does state that Christ the Mediator has been given authority over all flesh, and all power in heaven and on earth. However, it does not thereby mean to suggest that Christ has authority over the state as its Ruler, as he is of the church. Christ is directly appointed Ruler over the church and over the kingdom of God. This rulership is given him as a reward for his mediatorial work. But this rulership lies in the sphere of special grace. As far as his redemptive work spreads its wings, he is Ruler and governs by his Word and by his Spirit. As Christ stated: “My kingdom is not of this world” (John 18:36).
But the state, which is, as we know it today, a creation of God’s common grace, does not come under the rulership of Christ as redeeming Mediator. A clue as to how he nevertheless can be said to have authority over all flesh is given us in Ephesians 1:22, where it is stated that God hath put all things under Christ’s feet, “and gave him to be the head over all things to the church.” This prhase, “to the church,” suggests a very definite limitation of Christ’s authority over all things as Redeemer. As Ruler over the church and the kingdom of God, Christ must protect it and direct its destiny through a hostile world. To enable him to do this, he as the Redeemer must be given authority to control all things so that, no matter what these forces may choose to do, Christ has the authority and power from God to control their actions, restrain any possible evil, and direct all things for the benefit of his church and kingdom. . . . This authority, manifestly, is something very distinct from that asserted in the claim that Christ as Redeemer is administrative Ruler over the state as he is over the church. The state, which is a creation of God’s common grace, not of special grace, is, to be sure, subject to the Word of God as a rule of life. But it is not subject to Christ as the Mediator of redemption. In this last sense, therefore, the state cannot properly be designated as Christian (pp. 88-89).
Note the following:
1. Christ as Mediator possesses authority over all flesh.
2. Christ as redeeming Mediator is Ruler over the state in a way different than he is Ruler over the church.
3. The state is (to be) subject to the Word of God as a rule of life.
4. The state is not subject to Christ as the Mediator of redemption.
There are, indeed, remarkable similarities between Meeter’s formulations and distinctions, on the one hand, and some formulations and distinctions promoted by some of today’s “two kingdoms” advocates. This is why we may speak of widespread agreement among these respective “sides” of the debate.
But there is one crucial and pivotal claim around which the entire discussion revolves. It is this: “The state is (to be) subject to the Word of God as a rule of life.” To put it another way: in Meeter’s view, the Bible is normative not only for the church and not only for Christians, but for the state as well.
By way of advance notice, next time we will hear Dr. Meeter unfold and develop this claim:
But since conscience itself is warped because of sin, and therefore no infallible guide, the state cannot progress properly unless the consciences of its governing officials in the administration of matters of state are guided by the principles of the Word of God. The Word of God, therefore, becomes the ultimate God-ordained standard whereby the will of God must be known, and by which the consciences of state officials, and of citizens as well, must be directed (p. 99).
Until next time.
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