It has been observed by many that Christianity involves the united concepts of Cross and Kingdom. N. T. Wright, in particular, has had many useful things to say about this inseparable combination. Church history, however, has often severed the two, much to the detriment of Christianity.
If the Cross becomes a virtual “stand alone,” the life Jesus so powerfully exhibited in the Gospels becomes largely lost to the arena of everyday life. A reductionism sounding something like, “Jesus died and was resurrected and I am saved, hurry up Heaven,” results. People enter a holding-pattern just trying to wait out life so they can get out of here. A life Jesus intended to reflect both His values and the salvation/hope He won come to be hidden to those who most need to see them (Matt. 5:14-16; Jn. 13:34-35; Rom. 8:29).
Conversely, when , for all practical purposes, the Kingdom’s agenda for daily living pushes aside the atonement of the Cross, a form of social gospel develops separated from the power of Christ’s death, burial, and resurrection. Right living as a virtual end in itself then isolates itself from the only true validation for a sanctified life (Rom. 6:20-22; Lk. 17:5-10).
By combining Cross and Kingdom, the full story is revealed. Then, both Jesus’ life and death/resurrection are released to cover the earth with an influential example of Christ-like values and a manifestation of the power of God for salvation.
Currently, in the culture of the United States, many of those seeking to represent the Christ have, often with an apparent unawareness, fallen into an incomplete portrayal of the fullness of Christianity. Wagons are circled by some as they eagerly examine world events hoping they will testify that the end is near. Such positions often come to make the world an enemy to be avoided more than a group of people wandering like lost sheep in need of rescue. Others who, in principle, develop a similar distorted Kingdom view, largely ignore the world and take comfort in their fortresses of sacraments and religious lists, hoping bad things will somehow just go away if they behave like good people.
Alongside this inadequate, virtual escapism is an equally troubling, unbalanced engagement in repairing our world through primarily temporal “fixes” doomed to gain, at best, limited, inadequate results. The Cross, though mentioned in such expressions, comes to play a secondary role to human involvement. As a for-instance, politics, while an unavoidable aspect of American culture and political involvement certainly being a potentially useful exercise, at the end of the day, politics is not attached to a cross. Kingdom culture can and has thrived amid grossly immoral and unjust political systems. The power of the Kingdom is that, being tied to the Cross, it can triumph even in death. Our light must not be darkened by passions that appear to burn brighter over things destined to perish in the end.
The solution is a Cross-centered, Kingdom life. The Bible instructs and history confirms, when Cross and Kingdom unite in their mutually complimentary, divine partnership, the world has the opportunity to see what is vital to its victory (Jn. 13:34-35; 17:21-23; Gal. 6:14). In seeing this, there is both a greater hope for more changed hearts in the decisions affecting this life as well as a greater expectation for more souls won for eternity.