When mankind’s ability to govern is perplexed by failure and betrayed by the inevitable exalting of humanism, an old desire awakens, one left long latent in most men, and merely manageable in far fewer. Unnamed and elusive, it longs for a purer form of administration, exempt from corruption, and indefinitely bound to justice. If ever loosed from the taming leash of compromise, the longing of the human soul will wander outside of commonality and tilt heavenward. Man will aim to set a name upon that for which he was meant, and in so doing, discover that for which he was meant was likewise made for him.
Never born to be bound by the frail diatribes of their own making, nor held hostage by the finite capacities of their peers, sentient beings—because of their God-image core—can and will be most free when overseen by a wiser being than himself. Yet it was man’s delight to throw off the perfect restraints of the unseen so as to better manage the yolk of the tangible. The ultimate pride, however, relegated humanity to an inferior existence, exchanging the gift of divine governance for the insatiable appetites of the Incurable Governor. Man exchanged the God he can not see for a king that he can.
But what function does the natural have to beget the supernatural? Hope can never expect to find hidden within a horizontal plane an earthly prize, one which has only ever been and will be firmly ensconced in the realms of the divine. While Earth produces answers singularly from its own origin, Heaven summons prescriptions which appease the divine and mend the secular. Even the noblest of men become agitated if all they’re offered are cerebral remedies to soulical problems.
Disenfranchised and disillusioned, faithful men seek to correct the atrocities they see played out on the national stage, calling for a return to a more rational affair. But never sufficiently enough. So in their pursuit to stay an unyielding and untouchable oligarchy, they become more fanatical, until not even their own reasonings are understood, much less accepted by those they once shared company with. Such is the plight of the Revolutionary, sadly distanced from the center of logic by the very passions that had once justified their beliefs. They succeed neither in waking the Sleeping Majority nor in curbing the Great Conductor of Society, but only in sabotaging their own voice through misguided arguments aimed at rights rather than roots. Such men yearn for something superior, but fall too short in ascertaining the macrocosm within which the plot of their lives has been set.
What all men desire—what all men have the insatiable, constant propensity to look for until it has been found—is the prolific system of divine governance that echoes of the eternal and yet freely manifests itself in the mundane.
This is the Kingdom, God’s perfect plan for man, and man’s ultimate need satisfied. Based in the limitless knowledge of God, it is incorruptible, knowing the right thing for the right person at the right time. It is infinitely just, wholly sufficient and utterly infallible. For in fact, God established it with man in mind, uniquely creation’s own, knowing man would not be complete without a framework, exactly as he is incomplete without a skeleton. And similarly, the Kingdom exists for no one else but those intended to thrive within the construct of its making: namely, man.
In view of the world’s constantly-expanding, ever-dysfunctional constructs for purporting order and justice upon civilizations, the Kingdom stands as a bastion of light, exalting life as the ultimate expression of freedom, and relationship as the epitome of order. Incorruptible, it knows the right thing for the right person at the right time. This is because, fundamentally, the Kingdom is not an it, but a who. To separate the Kingdom from the heart of the one who dreamed it, would be to relegate it to the emergent list of inferior ideologies rooted in the hearts of man. Ideas that have, at their best, hoped to bless man, and, at their worst, destroyed man, and yet together equally missed the mark of esteeming a person above a parameter. For at the center of the Kingdom is a King, one for whom we can never usurp, never vote out, never sufficiently accuse, bribe or manipulate, unimpeachable but that he humbly accepts the inferior, unpredictable but that his grace is surprising, and unreachable yet that he is accessible to the simple. This is Jesus, Creator of the Kingdom, Sacrifice for the World.
His Kingdom has ever ebbed and flowed throughout the course of humanity. Long after governments have had their day, playing out their games upon the souls of the subjected, his Kingdom survives. It has out-lasted Babylon, out-paced Rome, and out-performed Democracy. It has no adequate competitor, no running mate, no party affiliation; it has no campaign office, no polling station, and no back-up plan; it is never found wanting, never in debt, and only called into question by the irrational. It is divinely invented and perfectly executed, sustaining the long ages of man’s darkest winters, not through propaganda or finance, but by summoning the eternal thirst of man’s soul with a drink from a limitless well. It is the answer to the cry of the wrongly accused, the desperately broken, the hopelessly helpless. It is the universal summons to a succession of precepts that are unable to sustain anything but joy, and the deepest knowing of it.
And yet there is no call for a Theocracy, for even there man interferes with the voice of God. No, such a complete manifestation, as some Fanatics call for, has only ever existed once, in a Garden; and so it will only ever be again when the Garden returns.
Instead, the Kingdom resides within those who wade slowly through the waters of the world’s ways, steadily advancing beneath the sunset of one political leader and into the sunrise of the next. The Kingdom cares not if the ruler of the day is Socialism, Fascism or Democracy. It is undeterred by Communism, Federalism, Feudalism or Imperialism, and cares nothing for their Constitutions, only for their people.
And what other way should we expect the subject and sustenance of the ethereal to permeate the realm of flesh than through the transference of the heart? No better method of osmosis has ever been facilitated, much less invented. For the establishment of the ways and means of the Kingdom comes through Jesus Christ first being established in the heart. While mankind may benefit from proximity to those connected to such divine provision of spirit, they can not intimately know themselves what is reserved for the individual until their own will is bowed in deference to the one who gently asks for permission to lead.
So it is here that the very best of man’s hours must be spent, at least if he is to find purpose in his chest: in manifesting the Kingdom on the earth by example of its qualities and invitation to its benefits.
In this manner of living there is no foundation left unexamined, no frontier left unattended. Every function of life, from artistic to political to recreational to compensational, each has speaking to it the mind of heaven, pointing to a pin prick of light on the horizon when once again mankind will walk with God in a Garden in the cool of the day.
If Christ’s return is summoned by the saturation of the Earth with the news of his sacrifice, then we both harken his return and, in so doing, establish more of his Kingdom by providing the Holy Spirit still greater room for expression in the Earth. Utterly astonishing is it that God’s Creation is the choice vehicle entrusted with seeking out hearts for him to dwell in and bodies for him to move through.
And so we look to cultivate Leaders, not Fanatics, Revolutionaries nor Pacifists, but rather those of noble purpose, slow to speak and quick to listen, who ever move the core of mankind back to its place of belonging, into what it was made for, and what was made for it—Leaders who have tears in their eyes and eternity on their hearts, and know the one for whom they were purposed. It is this superior method of life-living that is our highest calling and our greatest joy, and is the pathway for the Church to abandon her compelling need to be relevant as she becomes relevancy itself.
Thanks to Nathan Reimer for taking time away from this to proof.