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The Kingdom and the Power: Rediscovering the Centrality of the Church
Activist Christians tend to assume that, if the church is to be politically influential, her first task is to become more political. National political issues have, as a result, displaced theological and ecclesiastical concerns in the "agenda" and priorities of many churches. As a result, churches, especially those dominated by an activist model of the kingdom, fail to address the world in a distinctively Christian manner-that is, as the church.
In his book, The Kingdom and the Power, Peter J. Leithart shows from Scripture that Christians must neither retreat from the world or idolize power and mammon to influence the world but engage the world-as the church. For wherever Christ is present, there is the kingdom. That means the kingdom of God is in the church, the body of Christ.
In his book, The Kingdom and the Power, Peter J. Leithart shows from Scripture that Christians must neither retreat from the world or idolize power and mammon to influence the world but engage the world-as the church. For wherever Christ is present, there is the kingdom. That means the kingdom of God is in the church, the body of Christ.
260 pages, Kindle Edition
First published July 1, 1993
16 people are currently reading
163 people want to read
About the author
Peter J. Leithart
130 books364 followersPeter Leithart received an A.B. in English and History from Hillsdale College in 1981, and a Master of Arts in Religion and a Master of Theology from Westminster Theological Seminary in Philadelphia in 1986 and 1987. In 1998 he received his Ph.D. at the University of Cambridge in England. He has served in two pastorates: He was pastor of Reformed Heritage Presbyterian Church (now Trinity Presbyterian Church), Birmingham, Alabama from 1989 to 1995, and was founding pastor of Trinity Reformed Church, Moscow, Idaho, and served on the pastoral staff at Trinity from 2003-2013. From 1998 to 2013 he taught theology and literature at New St. Andrews College, Moscow, Idaho, where he continues to teach as an adjunct Senior Fellow. He now serves as President of Trinity House in Alabama, where is also resident Church Teacher at the local CREC church. He and his wife, Noel, have ten children and five grandchildren.
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Displaying 1 - 30 of 37 reviews
April 3, 2024
"The Kingdom and the Power" is Leithart's articulation of what is and isn't "the kingdom of God." It is also his argument for the primary purpose and telos of the Christian mission on earth.
Perhaps the most provocative part of the book is his argument for the centrality of corporate worship--centered around the Word, prayer, and sacraments. He argues that if Christians are going to win what is often called "the culture war" we must stop focusing our efforts on the carnal weapons of politics and culture, and instead focus on the Word and worship. Political efforts are useful and important, but we have emphasized them while abandoning the liturgical weapons with which God has equipped us. Until we use them, we should expect nothing more than what we've already seen--namely the collapse of Christendom.
This is an outstanding book. Highly recommended.
Perhaps the most provocative part of the book is his argument for the centrality of corporate worship--centered around the Word, prayer, and sacraments. He argues that if Christians are going to win what is often called "the culture war" we must stop focusing our efforts on the carnal weapons of politics and culture, and instead focus on the Word and worship. Political efforts are useful and important, but we have emphasized them while abandoning the liturgical weapons with which God has equipped us. Until we use them, we should expect nothing more than what we've already seen--namely the collapse of Christendom.
This is an outstanding book. Highly recommended.
December 23, 2023
Great treatise on what the kingdom is and isn't.
October 31, 2024
A helpful call for the Church to be the Church and to engage the world as the Church. The burden of the book is to stress that "the church's task--even her political task--is not directly political." All of this may sound overly simplistic, but Leithart effectively shows the ways that we have erred in making too much, or too little, of political engagement, and the necessary corrective, without over-correcting.
"Our cultural crisis, in short, goes much deeper than moral majoritarians suspect. . . The problem is not that American has been the site of a coup that can be corrected by a counter-coup. America is the site of a death, and the only known antidote for death is resurrection."
"Our cultural crisis, in short, goes much deeper than moral majoritarians suspect. . . The problem is not that American has been the site of a coup that can be corrected by a counter-coup. America is the site of a death, and the only known antidote for death is resurrection."
June 9, 2011
One of Dr. Leithart's first books, but it is not to be ignored. Began the transformation of my views on the Church. Very good.
January 28, 2008
The Church: God's Plan A
There are many biblical metaphors to describe this world that God has created. It is a field full of wheat and tares. It is a pasture spilling over with sheep and goats. Or it is a land, a house, or a vineyard full of both faithful and unfaithful caretakers. St. Augustine famously described the world in terms of the City of God and the City of Man. These are some of the many images that all share in common the doctrine of antithesis. In Genesis 3 we see that the world is split between the offspring of the serpent and the offspring of the woman, and this split is no friendly spat. Antithesis is no friendly arm-wrestling match in the back of a stuffy Sunday school room. Antithesis means "enmity," a hatred leading to violence and death. "His" heel shall be bruised and the serpent's head will be crushed. Quite simply, this is war. It is the holy war that Christ has fought, won and will conclude when He returns again. Moreover, this is the war we wage as we seek to transform culture.
Now it may surprise some to speak of transforming culture as war, but this is how the Scriptures view culture. Culture is not about pleasant conversations over styles and trends (though that's a part of it). Because culture is about man’s activities, it cannot be separated from the holy war between the two cities that began in the Garden of Eden. All too often, though, we live as though culture were not related to the holy war. We shut our eyes and sing our hymns on Sunday while living "in the culture" the other six days of the week. To live this way is to mistake what culture is in the first place. Culture is necessarily theological. That is, it's impossible for a man to live in a culture without revealing his theology. From music to art to architecture, and from government to commerce, everything man does stems from what he holds most dearly, the Lord God or one of many gods. Culture reveals what man thinks about God and how he acts in light of that. Culture is the flower that grows from the stem of theology.
This point is furthered by looking at man himself. Man is a Trinitarian creature because he bears the image of the Trinity. One implication of this is that man is a priest and king, and it is important to notice that man is a priest first and then a king. Adam's first duty was to tend the sanctuary-Garden (priest), the sacred place where God met with Adam and Eve. The Garden is a sanctuary because that is the hallowed place of God, and Adam is a priest who cared for the sanctuary. Following Adam's priestly role, he was to deal with the lands outside Eden such as Havilah (king). Work in the garden was liturgical, and from out of the worship in the garden flowed Adam's cultural work. Adam is a "liturgico-cultural" being, a priest-king. Furthermore, the second Adam, Christ, is our high priest who was and is the sacrifice to cover our sin. He is also our king that rules over every part of the earth.
This dual nature holds a vital principle for transforming culture. As the sheep are busily working to convert the goats, and the wheat is overcoming the tares, we must remember the hierarchy of priest-king that we see in creation. The roles are complimentary, and never separated. But they are distinct, and there is a hierarchy. Man as priest comes before man as king, and so worship comes before culture. Put another way, culture flourishes out of the pure worship of the church. As the worshipping church goes, so goes the culture.
Perhaps we should clarify that this hierarchy is not a formula. This hierarchy is a principle that does not work as an over-simplistic analysis. If homosexual marriages are legalized tomorrow, it is not because some churches "worshipped poorly" the Sunday before. There is no one-to-one corollary here. The Spirit works mysteriously over the earth, and we should treat biblical principles with faith and wisdom. Scripture often paints in broad strokes so that the patterns and habits we see cross generations and nations, not Sunday to Monday.
This brings us to the next question. If the cosmos is at war first in the sanctuary and then in the culture, what are the tools of warfare? How do we fight? How do we go about the work of transforming the culture for Christ? What will we do to be faithful to Christ? Peter Leithart's lucid (and convicting) book, The Kingdom and the Power, answers this question by asserting that we must recognize the centrality of the church. Leithart approaches the question of "what will we do to be faithful" in terms of the kingdom. He simply asks, what is the kingdom of God? How we see the kingdom of God will dictate what we do to see her flourish. Leithart sees five predominant theological models of the kingdom: 1) the millennial model asserts that the kingdom will come in the future, and Christ will reign for a thousand years of peace; 2) the eschatological model emphasizes that the kingdom has begun, but is not yet fulfilled; 3) the social activist model preaches dominion, namely that a Christian civilization will come through evangelism, discipleship and political means; 4) the mystical model looks for the kingdom within taking Luke 17:21 to heart: "the kingdom of God is within you"; 5) the sacramental or liturgical model posits that "the power and blessing of the kingdom are made present by the Spirit to the church primarily in her worship and through her sacraments" (Leithart, p. xi).
Leithart is quick to point out that each of these models offers true, biblical insight. Comparing these models is not a question of right or wrong, but another question of hierarchy and current need. Which comes first? What do the Scriptures emphasize? Moreover, in this day and age, what does the evangelical church need to address? What are her particular weaknesses? On these points, Leithart is resolute that we should focus on the sacramental and liturgical model of the kingdom of God. We could also call this the ecclesiastical model because the church, Leithart reminds us, is "the primary institution of the kingdom." In a way, the church validates the other models by encompassing the other models. The point is that we must keep first things first. We could trace the biblical and historic proofs for this in volumes and volumes, but it all begins in the beginning when God set Adam about the work of worship in the sanctuary-Garden. As George Grant has put it: "in the good providence of God, the church is Plan A and there is no Plan B."
As Christians we should live in light of the holy war that wages all around us. In doing so, we will be challenged to live by faith, and we will be comforted to see Christ's victory all around us, even in the midst of life's struggles. Seeing the holy war means seeing Christ's victory because He has already won. Living in light of this Christocentric holy war is the key to transforming culture. Moreover, we do not fight in this holy war without tools. Christ has washed us in the water of baptism and He feeds us with the bread and wine. These sacramental tools are the way to wage war, and these are the visible signs to show us the kingdom of Heaven here and now. As Leithart points out, the kingdom is “the new order that Christ has established in His life, death, resurrection and ascension,” and we are victorious citizens of this kingdom invited to the Lamb's high feast. The worship and sacraments of the Church are the "stuff" of life because they are the tools God appointed for us. All too often we fall short and lose sight of the holy war that is at the root of it all. Because of that we select the wrong tool at the wrong time. We seek to transform culture through good things but in the wrong order. For instance, we look to political activism to usher in the kingdom. We look to the next election as "the litmus test" for where we are going as a nation, or we rally to protest a local pornography store thinking that that is the key. Even the family, a sphere of covenant life that nurtures souls from the womb, can be rightly championed, but mistakenly championed as the primary tool of redemption. These are good things, but these activities are not the key. These faithful acts should flow from the work of the church. The war is won in worship and prayer. Bread and wine at the Lord's table are the tools that strike down the gates of Hell.
In conclusion, we should be encouraged that the Lord's table is no mere sign and symbol. The bread and wine challenge us to consider the power of a sign and symbol that God has ordained for us. There is great power in the sacraments because Christ is present there. He transforms the world. Again, Leithart quoting Geoffrey Wainwright:
The eucharistic celebration does not leave the world unchanged. The future has occupied the present for a moment at least, and that moment is henceforth an ineradicable part of the experience of those who lived it. ...When God has visited a receptive people in the eucharist, men have been made more righteous, the peace of God has been more firmly established among them, and the Holy Spirit has brought an ineffaceable experience of joy to their hearts...the kingdom of God has come closer with each eucharistic celebration (Leithart, p. 125).
There are many biblical metaphors to describe this world that God has created. It is a field full of wheat and tares. It is a pasture spilling over with sheep and goats. Or it is a land, a house, or a vineyard full of both faithful and unfaithful caretakers. St. Augustine famously described the world in terms of the City of God and the City of Man. These are some of the many images that all share in common the doctrine of antithesis. In Genesis 3 we see that the world is split between the offspring of the serpent and the offspring of the woman, and this split is no friendly spat. Antithesis is no friendly arm-wrestling match in the back of a stuffy Sunday school room. Antithesis means "enmity," a hatred leading to violence and death. "His" heel shall be bruised and the serpent's head will be crushed. Quite simply, this is war. It is the holy war that Christ has fought, won and will conclude when He returns again. Moreover, this is the war we wage as we seek to transform culture.
Now it may surprise some to speak of transforming culture as war, but this is how the Scriptures view culture. Culture is not about pleasant conversations over styles and trends (though that's a part of it). Because culture is about man’s activities, it cannot be separated from the holy war between the two cities that began in the Garden of Eden. All too often, though, we live as though culture were not related to the holy war. We shut our eyes and sing our hymns on Sunday while living "in the culture" the other six days of the week. To live this way is to mistake what culture is in the first place. Culture is necessarily theological. That is, it's impossible for a man to live in a culture without revealing his theology. From music to art to architecture, and from government to commerce, everything man does stems from what he holds most dearly, the Lord God or one of many gods. Culture reveals what man thinks about God and how he acts in light of that. Culture is the flower that grows from the stem of theology.
This point is furthered by looking at man himself. Man is a Trinitarian creature because he bears the image of the Trinity. One implication of this is that man is a priest and king, and it is important to notice that man is a priest first and then a king. Adam's first duty was to tend the sanctuary-Garden (priest), the sacred place where God met with Adam and Eve. The Garden is a sanctuary because that is the hallowed place of God, and Adam is a priest who cared for the sanctuary. Following Adam's priestly role, he was to deal with the lands outside Eden such as Havilah (king). Work in the garden was liturgical, and from out of the worship in the garden flowed Adam's cultural work. Adam is a "liturgico-cultural" being, a priest-king. Furthermore, the second Adam, Christ, is our high priest who was and is the sacrifice to cover our sin. He is also our king that rules over every part of the earth.
This dual nature holds a vital principle for transforming culture. As the sheep are busily working to convert the goats, and the wheat is overcoming the tares, we must remember the hierarchy of priest-king that we see in creation. The roles are complimentary, and never separated. But they are distinct, and there is a hierarchy. Man as priest comes before man as king, and so worship comes before culture. Put another way, culture flourishes out of the pure worship of the church. As the worshipping church goes, so goes the culture.
Perhaps we should clarify that this hierarchy is not a formula. This hierarchy is a principle that does not work as an over-simplistic analysis. If homosexual marriages are legalized tomorrow, it is not because some churches "worshipped poorly" the Sunday before. There is no one-to-one corollary here. The Spirit works mysteriously over the earth, and we should treat biblical principles with faith and wisdom. Scripture often paints in broad strokes so that the patterns and habits we see cross generations and nations, not Sunday to Monday.
This brings us to the next question. If the cosmos is at war first in the sanctuary and then in the culture, what are the tools of warfare? How do we fight? How do we go about the work of transforming the culture for Christ? What will we do to be faithful to Christ? Peter Leithart's lucid (and convicting) book, The Kingdom and the Power, answers this question by asserting that we must recognize the centrality of the church. Leithart approaches the question of "what will we do to be faithful" in terms of the kingdom. He simply asks, what is the kingdom of God? How we see the kingdom of God will dictate what we do to see her flourish. Leithart sees five predominant theological models of the kingdom: 1) the millennial model asserts that the kingdom will come in the future, and Christ will reign for a thousand years of peace; 2) the eschatological model emphasizes that the kingdom has begun, but is not yet fulfilled; 3) the social activist model preaches dominion, namely that a Christian civilization will come through evangelism, discipleship and political means; 4) the mystical model looks for the kingdom within taking Luke 17:21 to heart: "the kingdom of God is within you"; 5) the sacramental or liturgical model posits that "the power and blessing of the kingdom are made present by the Spirit to the church primarily in her worship and through her sacraments" (Leithart, p. xi).
Leithart is quick to point out that each of these models offers true, biblical insight. Comparing these models is not a question of right or wrong, but another question of hierarchy and current need. Which comes first? What do the Scriptures emphasize? Moreover, in this day and age, what does the evangelical church need to address? What are her particular weaknesses? On these points, Leithart is resolute that we should focus on the sacramental and liturgical model of the kingdom of God. We could also call this the ecclesiastical model because the church, Leithart reminds us, is "the primary institution of the kingdom." In a way, the church validates the other models by encompassing the other models. The point is that we must keep first things first. We could trace the biblical and historic proofs for this in volumes and volumes, but it all begins in the beginning when God set Adam about the work of worship in the sanctuary-Garden. As George Grant has put it: "in the good providence of God, the church is Plan A and there is no Plan B."
As Christians we should live in light of the holy war that wages all around us. In doing so, we will be challenged to live by faith, and we will be comforted to see Christ's victory all around us, even in the midst of life's struggles. Seeing the holy war means seeing Christ's victory because He has already won. Living in light of this Christocentric holy war is the key to transforming culture. Moreover, we do not fight in this holy war without tools. Christ has washed us in the water of baptism and He feeds us with the bread and wine. These sacramental tools are the way to wage war, and these are the visible signs to show us the kingdom of Heaven here and now. As Leithart points out, the kingdom is “the new order that Christ has established in His life, death, resurrection and ascension,” and we are victorious citizens of this kingdom invited to the Lamb's high feast. The worship and sacraments of the Church are the "stuff" of life because they are the tools God appointed for us. All too often we fall short and lose sight of the holy war that is at the root of it all. Because of that we select the wrong tool at the wrong time. We seek to transform culture through good things but in the wrong order. For instance, we look to political activism to usher in the kingdom. We look to the next election as "the litmus test" for where we are going as a nation, or we rally to protest a local pornography store thinking that that is the key. Even the family, a sphere of covenant life that nurtures souls from the womb, can be rightly championed, but mistakenly championed as the primary tool of redemption. These are good things, but these activities are not the key. These faithful acts should flow from the work of the church. The war is won in worship and prayer. Bread and wine at the Lord's table are the tools that strike down the gates of Hell.
In conclusion, we should be encouraged that the Lord's table is no mere sign and symbol. The bread and wine challenge us to consider the power of a sign and symbol that God has ordained for us. There is great power in the sacraments because Christ is present there. He transforms the world. Again, Leithart quoting Geoffrey Wainwright:
The eucharistic celebration does not leave the world unchanged. The future has occupied the present for a moment at least, and that moment is henceforth an ineradicable part of the experience of those who lived it. ...When God has visited a receptive people in the eucharist, men have been made more righteous, the peace of God has been more firmly established among them, and the Holy Spirit has brought an ineffaceable experience of joy to their hearts...the kingdom of God has come closer with each eucharistic celebration (Leithart, p. 125).
July 19, 2022
A little dated in his ‘current event’ examples, but overall quite good. I think this is one of Leithart’s more solid books (that I’ve read), and it got better as it went on.
June 23, 2017
This was actually published by P and R, something that won't happen today. Some good typology and a clear account of the AD 30-70 transition.
July 9, 2013
What is a higher priority for us, political dominion or the worship of God? What is the telos of any political activity? Painting in broad-strokes, Dr. Leithart answers this by showing that our being reborn into the Kingdom of God is, primarily, to be in communion and the worship of God first. He paints a picture of the sacramental life of the Church being its own body politic, a new humanity that works its way into everything else like leaven in a loaf of bread. Without falling into either an 'inward' subjective theology or the two-kingdoms error, he shows us typologically the fulfilment of the old covenant in Christ and its application to us today.
I think the best I can say is a quote from the conclusion:
"The church will not transform American society primarily by political or legal action. The church will have its most profound impact on the world by faithfully performing its distinctive tasks of sacramental worship, teaching the whole Word of God, evangelism, discipline, and mercy ... These have always been the chief concerns of the church, and, regardless of the condition of the social world, they remain the chief concerns of the church today, the chief means by which the world will be transformed into an image of the coming kingdom."
I think the best I can say is a quote from the conclusion:
"The church will not transform American society primarily by political or legal action. The church will have its most profound impact on the world by faithfully performing its distinctive tasks of sacramental worship, teaching the whole Word of God, evangelism, discipline, and mercy ... These have always been the chief concerns of the church, and, regardless of the condition of the social world, they remain the chief concerns of the church today, the chief means by which the world will be transformed into an image of the coming kingdom."
December 2, 2013
I'd like to say that reading this book was life-transforming, but it wasn't. The life-changing event actually happened a few years back when a friend explained Leithart's thesis to me. It was truly a revolution in my thinking. Reading the book, finally, has cemented my conviction that this thesis strikes a great balance and is thoroughly Biblical. It's also excruciatingly beautiful in places as it describes the great themes of redemptive history.
Leithart avoids the imbalance of both the R2Kers, who limit Christ's Kingship to the Church, and those Recons (at least), who lost the absolute centrality of the Church. He wonderfully paints the picture of a more sacramental and ecclesiological Kingdom, a Church doing all it ought to do as priority number one of Kingdom work. But such a Church cannot but transform everything around it, and ought to--the water flows from under the Altar to bless the land.
Loved it.
Leithart avoids the imbalance of both the R2Kers, who limit Christ's Kingship to the Church, and those Recons (at least), who lost the absolute centrality of the Church. He wonderfully paints the picture of a more sacramental and ecclesiological Kingdom, a Church doing all it ought to do as priority number one of Kingdom work. But such a Church cannot but transform everything around it, and ought to--the water flows from under the Altar to bless the land.
Loved it.
October 15, 2014
An interesting book, especially if one wants to study the direction of much of the Christian Reconstruction movement. While the 1970s and 1980s seemed to contain a bit of optimism for Christian political involvement, it seems a number of men from this movement (e.g. George Grant, James Jordan, Joe Morecraft, Kevin Swanson, etc...), while not abandoning political involvement, have put much more emphasis on growing and maturing the church (as well as the family in some cases). If the church is in chaos, what can we expect of the nation? I think Leithart makes some good points in directing more emphasis on the centrality of the church to the kingdom of God. It is not always easy to see the connection between his immediate point and the broader argument, and the book could have probably been more concise, yet overall it was a beneficial book to read.
July 8, 2010
Extremely helpful. Given my political pursuits, its a book I am going to read often.
I am going to re-read Against Christianity and read Leithart's commentary on 1&2 Kings, now. His work is very edifying.
Political activism is one weapon in our arsenal, and not our most powerful one. Leithart's argument for a high view of the Church, his Christology and focus on the centrality of worship is very important in reforming all our endeavors.
I am going to re-read Against Christianity and read Leithart's commentary on 1&2 Kings, now. His work is very edifying.
Political activism is one weapon in our arsenal, and not our most powerful one. Leithart's argument for a high view of the Church, his Christology and focus on the centrality of worship is very important in reforming all our endeavors.
August 19, 2009
So needed
December 21, 2012
Very good stuff in here.
September 6, 2025
I finished this book 13 years after starting it with a church men's group. The subtitle says it all - rediscovering the centrality of the church. This is clearly the emphasis of Leithart's teaching ministry. The context of writing the book (early 90s) makes this somewhat dated, but also as one coming of political and theological age during that period, I appreciated the trip down memory lane.
March 9, 2019
An early work in the "culture war" industry of the 1990s, this one stemming from an abortion protest Leithart attended. It's an early statement of Leithart's interests and the Federal Vision more generally, arguing that the church, not the family, was the central institution in the bible.
January 28, 2020
Fantastic, a necessary read.
April 3, 2020
Excellent.
December 14, 2025
One of the best books on the church and the Kingdom of God that I've ever read.
December 23, 2016
Some of the best Leithart I've read.
February 19, 2017
Really good
March 14, 2012
A very excellent work! Dr. Leithart does a find job in defining who the church is and her role and purpose in the world. At what level should the church be involved in politics? What can we learn from history with regards to the relationship between the church and state? What, or rather who is the church, anyway? What role does the Lord's Supper play in the life of the Kingdom? I would like to buy several copies to send to friends and family. Yes, this is an important book and needs to be read by Christians.
April 21, 2024
This modest-sized (just over 200 page) book packs a punch and is a must-read, as relevant today as when it was originally written 30 years ago (recently republished in 2023). Leithart covers a lot of ground here and insightfully diagnoses issues that plague the western church. Don’t ignore the endnotes, either, as they are rich.
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September 1, 2016
Does a great job of demonstrating from specific references and from wider arcs in scripture that the kingdom of God primarily takes root in the church as it worships, not in the many other areas where it nevertheless has important implications. "Culture war" is fought first and most importantly within the church.
June 12, 2011
I was first exposed to this book when a church I visited was using it in their Sunday School class. It contains great discussions of a Biblical view of the church and what it means to have "dominion" in the world. I'm looking forward to reading the rest of the chapters...
November 17, 2011
This book was good. The church today isn't in the same spot as it was when it was published (ie post-theonomy). But alot of good stuff in the book. Alot of Leithart's ideas seem to be in seed form in this book.
January 2, 2012
Watered down, post-Theonomy, dying days of Reconstructionalism, post-mill, Leithart-before-his-Ph.D., average, run-of-the-mill book. Nothing to get excited about, except it gives me hope for own future writings.
September 21, 2012
Even better the second time around. One of the things that struck me was the "cultural changes" that he finds odd, such as the acceptance of wiccan and occult literature in mainstream bookstores. I thought that was commonplace. But then again, I do live in Moscow.
February 12, 2013
Very good. One of his core ideas on the centrality of the Lord's Supper is one I'll have to keep thinking about, but I agree with him on the centrality of the Church. This sort of thinking is very badly needed in evangelicalism.
July 22, 2013
I read this in 2005, and noted at the time that "this book convinced me that the Church is the Central institution in history and the future, not government or nations". If memory serves, it also gave a rationale for a Christian's role in politics, and the role of politics in a Christian's life.
Displaying 1 - 30 of 37 reviews