Democracy and the “Kingdom of God” by H.P. Kainz

By H.P. Kainz

I. a perilous and/or helpful country? ............ five II. Is There an idea of the dominion of God? . . . . .. . nine III. the improvement of the concept that of a country of God within the previous testomony ................... 15 IV. Is an Apolitical country of God attainable? ....... 21 V. The Vicissitudes of Theocracy in Israel ........... 27 VI. New testomony Conceptualization of Messianic success . . . . . . . . . . . . . . . . . . . . .. . . 37 . . . . . . . . VII. Is an alternate Messianic state of affairs feasible? ................... . . . . . . .. . . forty three . VIII. Did Jesus make a massive Mistake? ............. fifty one IX. The Dialectics of Christian Interpretation . . . . . .. . . fifty nine X. Hermeneutical Circle, or circulus vitiosus? ........ sixty seven XI. Political Milestones: 3 Romes, 3 Reichs, 3 Kingdoms, and a "Holy Roman ." seventy three E mplre ................................. . viii XII. Catholic Political Theology: The "Two towns" and "Two Swords," and past. . . . . . . . . .. . . eighty three . XIII. How seen can a "City of God" be? ......... one hundred and one XIV. Protestant Political Theology: past the "Two Kingdoms" and the "Two Regiments" . . . . .. . . 109 XV. Does Hegelian Political Theology have a destiny? . . . . . . . . . . . . . . . . . . . . . .. . . 119 . . . . . . . . . XVI. The Emergence of the Secular country of God ..................................... a hundred twenty five XVII. Secularization-a Boon to Mankind? ......... 137 XVIII. non secular adventure, Chosenness, and Political Expression ....................... a hundred forty five XIX. Does Democracy want Redefinition? .......... 157 XX. The Dialectics of Democracy ................. 169 XXI. Democracy and the dominion of God . . . . . . .. . . 183 XXII. Are Church and kingdom "Mutually Conducive"? .. 195 XXIII. global Federalism and Ecumenical Christianity 205 end . . . . . . . . . . . . . . . . . . . . . . . .. . . 221 . . . . . . . . . . BIBLIOGRAPHY. . . . . . . . . . . . . . . . . . . . .. . . 225 . . . . . . .

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But I will try to follow along in your line of thinking, which I take to represent traditional Christian thinking on the matter: I would say that the stickiest problems would seem to result from coming down strictly on the side of an interpretation in terms of the future. Because then, of course, a mistake on the part of Jesus is implied. And one would not expect mistakes on the part of someone who is taken to be God incarnate. CRANSTON: This turned out to be a particularly acute problem in the early church.

CRANSTON: Yes, but he did venture one last response. He said this scenario could never take place, because "protective custody" or a reasonable facsimile would have been out of the question. Jesus, he said, was so committed to Judaism that he would never have accepted protection from Rome. Jesus saw Rome as the epitome of evil. TURNER: If that is the case, there is an interesting parallelism between Jesus and Socrates. Socrates identified so thoroughly with Athens that, when he was offered a choice between death and exile from Athens, he chose death.

But the numerous clear references of Jesus to a future kingdom of God instigate doubts at the very least about how the present and future kingdom of God are to be coordinated, and at most about whether what seem to be prima facie references to a present kingdom of God should not really be reinterpreted in terms of the future. Certainly Jesus did not leave it to his disciples to choose between a present and a future kingdom of God, or, with respect to the future kingdom of God, to choose between possible future interpretations.

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