By James E. Wood

The topic of church and kingdom is one in detail linked to the background of Christianity and Western civilization. despite the fact that, the topic is person who is in no way restricted to anybody non secular culture, civilization, or interval of historical past. particularly, it's a topic that has old and common value to all cultures and non secular traditions during the global. it's easily indisputable that faith has been, and continues to be, a strong strength within the making and shaping of cultures, civilizations, international locations, and empires. hence, this quantity addresses the wider views of faith and the nation within the old global, in addition to within the biblical global of Judaism and Christianity, and in different non secular traditions than Christianity. cognizance is given to common works on church and nation that deal with the topic largely, no longer restricted to any specific country, non secular culture, or unmarried point of church-state kin. also, there's fabric on significant issues integrally with regards to church and kingdom, akin to civil disobedience, civil faith, liberation theology, patriotism, and nationalism. ultimately, resources are incorporated on faith in overseas affairs and interfaith family members, either unavoidably associated with the topic of church and country, in addition to faith and the industrial order; faith and human rights and the impact of faith on battle and peace.

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For instance, Saul offered sacrifice (I Sam. 13:9-11), as did David (II Samuel 6:13, 17), who also, like Solomon, blessed the people (II Samuel 6:18; I Kings 8:14; II Kings 3:4). David, too, on at least one occasion wore the linen ephod, the garment of priesthood (II Samuel 6:14). However, these were the exceptions and not the rule of Israel’s kings, and such practices were later completely repudiated by Jewish orthodoxy. 13. Frankfort, Kingship and the Gods, 342; see also, Joseph Jacobs, “King, ”The Jewish Encyclopedia (New York: KTAV Publishing House, 1904), 7:501; Samuel H.

Eerdmans, 1994). 25. Cullman, The State in the New Testament, viii, passim. 26. Martin H. Scharlemann, “Scriptural Concepts of the Church and State,” Church and State Under God (St. , 1964), 16. 27. John 19:19. 28. John C. Bennett, (p. 43). 29. John 19:11. 30. Mark 12:17; cf. the entire passage in Mark 12:13-17 and the parallel passages in Matthew 22:15-22 and Luke 20:20-26. , 1952), 318. 31. Acts 5:29. 32. , 1909), 29. Religion and the State in the Biblical World 21 33. : A. A. Allenson, 1960).

22. Lecler, Toleration and the Reformation, 2: 334; see also 2: 329-38. 23. ” Years later, when the protagonist of the new orthodoxy, he declared: “Heretics may properly be compelled, not enticed, to duty. ”; cf. M. Searle Bates, Religious Liberty, 137-39. 24. One exception was the limited toleration accorded the Huguenots in France up to 1685. 25. In England, for example, James I said of the Nonconformists, “I will make them conform, or I will harry them out of the land”. A Puritan leader of the House of Commons in 1629 declared, “Whoever shall bring in innovation in religion, or by favor seek to extend or introduce popery or Arninianism, or other opinions disagreeing from the true and orthodox church, shall be reputed a capital enemy of this kingdom and the commonwealth”; quoted in Wilbur K.

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