The doctrine of “sphere sovereignty” has become the classic, Reformed way of viewing the organization of society. For our purposes, it is enough to focus on the three most prominent “spheres,” namely the church, family, and state. These spheres represent different zones, or sectors, of human life. Each sphere-institution has its own functions, responsibilities, and privileges:
To the state has been entrusted the sword. It has been wisely said that political power comes out of the barrel of a gun. Simply put, the state has the power to tax, to coerce, and if necessary, to kill. Civil magistrates must use their God-given powers in accordance with God’s norms of justice, lest they devolve into tyrants. As ministers of God, they are to serve his glory and the common good, not their own personal agendas, or special interest groups (Rom. 13:1-7). They are to rule in wisdom, integrity, and honesty. The Bible is far less concerned with the particular form of government than it is with the character and aims of those who govern. In biblical history, God’s people are able to thrive in decentralized tribal states as well as as in sprawling international empires. The issue is not so much “big” versus “small” government as it is “righteous” versus “unrighteous” rulers (and peoples) -- though there is no question, the bigger the government, the easier it is to corrupt.
To the family has been entrusted the rod of discipline. As Proverbs puts it (quite bluntly!), parents have the power to spank their children (23:13-14). Obviously, the rod is to be used in a context of love and tenderness, but it is to be used nonetheless, along with other means of nurture and training. Parents are to raise their children up in the Lord which means not only corporeal punishment, but also instruction, prayer, and example-setting. In this way, marriage produces not just offspring, but godly offspring (Mal. 2:15). Parents must take fundamental responsibility for the holistic nurture and maturation of their children. Parents are responsible for the health, education, and welfare of the next generation.
Finally, to the church has been entrusted the greatest power of all. The church has been given the keys of the kingdom, that is, the power to open and shut the gates of heaven, in accordance with God’s word. Pastors and elders exercise these powers on behalf of the whole body through preaching, baptism, the Lord’s Supper, and discipline. Elders, of course, are not autonomous or infallible, and so we usually refer to their power as “ministerial and declarative.” But the church possesses a real, governmental power nonetheless. We betray how politicized we have become by the fact that when we hear the term “government” we only think of the state. We have forgotten that the most powerful governing body on earth, to which even angels will be subject, is the church.
The church’s power and authority are given to her by Christ for the sake of fulfilling her global mission of discipling the nations. Of course, nations include families, so the church is also charged with discipling families.
Abraham Kuyper, the prince of sphere sovereignty theologians, rightly argued that Christ’s lordship extends over each of these speheres. Sphere sovereignty is a helpful construct in many ways. At the most basic level, it teaches us that the fundamental pattern of society, with state, family, and church involved in various interlocking and overlapping relationships, is God-given. In a day when the monogamous marriage bond is viewed as a creation of Western civilization, sphere sovereignty reminds us that God ordained, and therefore defines, marriage. Similarly, in a time when social contract theorizing remains a popular, if unspoken, political assumption, sphere sovereignty reminds us that the state is not the product of individual men enterring into a voluntary compact with one another, but was ordained of God to reflect his own kingship (Gen. 9:6; Rom 13:1ff). Or, to take another example, sphere sovereignty teaches us that it is not enough to ask, “What does the Bible say?” We must ask, “To whom does the Bible say this? To magistrates, fathers, or elders?” Sphere sovereignty keeps authority within bounds, reminding us no human authority is ultimate. Your civil magistrate cannot excommunicate you from the Lord’s Table because of a speeding ticket, nor can your elders execute your child if he disobeys.
1/1
To the state has been entrusted the sword. It has been wisely said that political power comes out of the barrel of a gun. Simply put, the state has the power to tax, to coerce, and if necessary, to kill. Civil magistrates must use their God-given powers in accordance with God’s norms of justice, lest they devolve into tyrants. As ministers of God, they are to serve his glory and the common good, not their own personal agendas, or special interest groups (Rom. 13:1-7). They are to rule in wisdom, integrity, and honesty. The Bible is far less concerned with the particular form of government than it is with the character and aims of those who govern. In biblical history, God’s people are able to thrive in decentralized tribal states as well as as in sprawling international empires. The issue is not so much “big” versus “small” government as it is “righteous” versus “unrighteous” rulers (and peoples) -- though there is no question, the bigger the government, the easier it is to corrupt.
To the family has been entrusted the rod of discipline. As Proverbs puts it (quite bluntly!), parents have the power to spank their children (23:13-14). Obviously, the rod is to be used in a context of love and tenderness, but it is to be used nonetheless, along with other means of nurture and training. Parents are to raise their children up in the Lord which means not only corporeal punishment, but also instruction, prayer, and example-setting. In this way, marriage produces not just offspring, but godly offspring (Mal. 2:15). Parents must take fundamental responsibility for the holistic nurture and maturation of their children. Parents are responsible for the health, education, and welfare of the next generation.
Finally, to the church has been entrusted the greatest power of all. The church has been given the keys of the kingdom, that is, the power to open and shut the gates of heaven, in accordance with God’s word. Pastors and elders exercise these powers on behalf of the whole body through preaching, baptism, the Lord’s Supper, and discipline. Elders, of course, are not autonomous or infallible, and so we usually refer to their power as “ministerial and declarative.” But the church possesses a real, governmental power nonetheless. We betray how politicized we have become by the fact that when we hear the term “government” we only think of the state. We have forgotten that the most powerful governing body on earth, to which even angels will be subject, is the church.
The church’s power and authority are given to her by Christ for the sake of fulfilling her global mission of discipling the nations. Of course, nations include families, so the church is also charged with discipling families.
Abraham Kuyper, the prince of sphere sovereignty theologians, rightly argued that Christ’s lordship extends over each of these speheres. Sphere sovereignty is a helpful construct in many ways. At the most basic level, it teaches us that the fundamental pattern of society, with state, family, and church involved in various interlocking and overlapping relationships, is God-given. In a day when the monogamous marriage bond is viewed as a creation of Western civilization, sphere sovereignty reminds us that God ordained, and therefore defines, marriage. Similarly, in a time when social contract theorizing remains a popular, if unspoken, political assumption, sphere sovereignty reminds us that the state is not the product of individual men enterring into a voluntary compact with one another, but was ordained of God to reflect his own kingship (Gen. 9:6; Rom 13:1ff). Or, to take another example, sphere sovereignty teaches us that it is not enough to ask, “What does the Bible say?” We must ask, “To whom does the Bible say this? To magistrates, fathers, or elders?” Sphere sovereignty keeps authority within bounds, reminding us no human authority is ultimate. Your civil magistrate cannot excommunicate you from the Lord’s Table because of a speeding ticket, nor can your elders execute your child if he disobeys.
1/1
Sphere sovereignty is true insofar as it affirms God has ordained various governments. But we still need to spell out the inter-relationships between the various spheres, and we must also discern which sphere (if any) is central. What are some of the issues?
First, the spheres are not always that distinct from one another. Indeed, the boundaries between spheres are often thinly dotted, at most. We must avoid an artificial, overly simplistic carving up of human life. Society, in reality, is far too messy and variable to actually be cut up into fixed, discrete, atomistic compartments. At most, we should argue for a “fuzzy” sphere sovereignty, in which the core of each institution is preserved, but overlap in the peripherals is allowed. For example, many are quick to assign the function of education to the family. And no doubt, parents do have fundamental educational responsibilities for their children. But other spheres have a legitimate interest in education as well. Church members take vows to assist in the Christian nurture of every baptized infant.This nurture may legitimately include various forms of church schooling.The state also has some stake in education, since God ordained the civil magistrate not simply to maximize individual liberties (as Libertarians argue), but to serve the common good. Throughout history Christian rulers have promoted education in all kinds of ways. Figures as diverse as King Alfred and Martin Luther have promoted cooperative models of education, in which family, church, and state (most often at the local level) work together to promote educational institutions. Health care falls into a similar overlap. While families bear the basic burden of health care responsibilites (1 Tim. 5:8), the church diaconate may often be called on in this area as well (e.g., Acts 6:1ff). The church, in fact, was the originator of hospitals and the chief instrument of medical care for centuries (especially towards the needy). Christian kings and magistrates have also played a “safety net” role in providing care for the poor, when family and church could not do so for whatever reason (Dan. 4:27).
2/2
First, the spheres are not always that distinct from one another. Indeed, the boundaries between spheres are often thinly dotted, at most. We must avoid an artificial, overly simplistic carving up of human life. Society, in reality, is far too messy and variable to actually be cut up into fixed, discrete, atomistic compartments. At most, we should argue for a “fuzzy” sphere sovereignty, in which the core of each institution is preserved, but overlap in the peripherals is allowed. For example, many are quick to assign the function of education to the family. And no doubt, parents do have fundamental educational responsibilities for their children. But other spheres have a legitimate interest in education as well. Church members take vows to assist in the Christian nurture of every baptized infant.This nurture may legitimately include various forms of church schooling.The state also has some stake in education, since God ordained the civil magistrate not simply to maximize individual liberties (as Libertarians argue), but to serve the common good. Throughout history Christian rulers have promoted education in all kinds of ways. Figures as diverse as King Alfred and Martin Luther have promoted cooperative models of education, in which family, church, and state (most often at the local level) work together to promote educational institutions. Health care falls into a similar overlap. While families bear the basic burden of health care responsibilites (1 Tim. 5:8), the church diaconate may often be called on in this area as well (e.g., Acts 6:1ff). The church, in fact, was the originator of hospitals and the chief instrument of medical care for centuries (especially towards the needy). Christian kings and magistrates have also played a “safety net” role in providing care for the poor, when family and church could not do so for whatever reason (Dan. 4:27).
2/2
A second, and more severe, problem with the sphere sovereignty model is its “leveling effect.” Sphere sovereignty all too easily gives the impression that each of these institutions is of equal value and importance, as though the church were just one institution among many under Christ’s lordship. Because all spheres are open to kingdom influence and activity, the kingdom itself is viewed as the aggregate of Christian cultural involvement in every area of life. The church is not considered unique and she has no special function in relation to the other spheres. There is a kind of institutional egalitarianism.
In reality, however, the church is the central and highest sphere, since, if for no other reason, she is responsible for the discipling of the other spheres (Mt. 28:16-20). How can the church disciple nations and families unless she has a kind of Spiritual authority over them? Unless she has a kind of Spiritual primacy?
In and through the church, kingdom principles invade and shape the other spheres. In this sense, other spheres are under the Spiritual authority and care of the church and in turn are to serve and promote the church. This “ecclesiocentric” (as it has been called) view seems to be well grounded in biblical principles. Paul tells us that Christ rules over all things for the sake of his church (Eph. 1:22-23). Of course, since the church is his body and bride, this is just how things should be. The church is the first and final form of Christian culture and therefore fulfills a unique role.
How does the church shape other spheres? Much more is involved than simply exegeting Bible passages that address rulers or family members. A faithful church models God’s pattern of life for the other spheres. For example, the church’s required tithe teaches fiscal discipline in other spheres. The church’s celebration of the Eucharist teaches other spheres about service, festivity, and sharing. The church’s disciplinary courts provide a model for civil courts. The church’s specialized art (architecture, music, etc.) cultivates a taste for beauty which spills over to the other spheres. The church’s leadership shows rulers in other spheres how to exercise power in a humble fashion. The church’s diaconate models the practice of mercy to the marginalized and poor. The church’s liturgy and teaching promotes the growth of literacy and education in other areas of life. The church’s respect for women and children shapes wider cultural policies towards them. And so on.
This is not to say the other spheres are to copy the church in every respect – certainly not! The various spheres have their own functions and ends. There must be variety. For example, the music we sing in church is going to be different from the music we sing in the home when putting a baby to sleep, or when we gather in a stadium for a major sporting event. But the church has a kind of headship over the other spheres. To her the oracles of God have been enstrusted. She has been commissioned to disciple nations – including the whole of their cultural life. She is the kingdom in its most concentrated, visible form, and she models “life as it really oughta be” (as it’s been put by Frank Senn and other liturgical theologians).
To further clarify, this does not this mean the church actively legislates for the family or the state in every detail. In fact, one thing the church must teach the other spheres (by example) is that their governmental powers are limited. The church provides the other spheres with their basic worldview and vision from the Word of God, but the applications will vary, and the church’s officers must be careful to not overreach. Being a pastor or church member does not magically give one expertise in every area of life. The church must respect personal liberty, and must not bind the conscience where Scripture is silent. The church must respect the authority God has entrusted to fathers and magistrates. Except in more extreme cases, she is much better off giving these other institutions general guidelines from the Scriptures, rather than specific rules, laws, or policies. At times the church has found herself bogged down in addressing specifics, and when she does so other aspects of her mission suffer. A meddling church is hardly better than an abdicating church.
Unfortunately, Americans have not paid much attention to the social role of the church. The church has been treated more as a religious club than the core of the kingdom of God on earth. We might expect non-Christians to pay little attention to the church. But when professing Christians have little regard for the church’s officers, sacraments, discipline, and ministries, it is very troubling. American Christians have sometimes created para-church entities to fill the void left by their low ecclesiology. All too often, American Christians have looked to the family or the nation (or both) to do the work God actually assigned to the church.
3/3
In reality, however, the church is the central and highest sphere, since, if for no other reason, she is responsible for the discipling of the other spheres (Mt. 28:16-20). How can the church disciple nations and families unless she has a kind of Spiritual authority over them? Unless she has a kind of Spiritual primacy?
In and through the church, kingdom principles invade and shape the other spheres. In this sense, other spheres are under the Spiritual authority and care of the church and in turn are to serve and promote the church. This “ecclesiocentric” (as it has been called) view seems to be well grounded in biblical principles. Paul tells us that Christ rules over all things for the sake of his church (Eph. 1:22-23). Of course, since the church is his body and bride, this is just how things should be. The church is the first and final form of Christian culture and therefore fulfills a unique role.
How does the church shape other spheres? Much more is involved than simply exegeting Bible passages that address rulers or family members. A faithful church models God’s pattern of life for the other spheres. For example, the church’s required tithe teaches fiscal discipline in other spheres. The church’s celebration of the Eucharist teaches other spheres about service, festivity, and sharing. The church’s disciplinary courts provide a model for civil courts. The church’s specialized art (architecture, music, etc.) cultivates a taste for beauty which spills over to the other spheres. The church’s leadership shows rulers in other spheres how to exercise power in a humble fashion. The church’s diaconate models the practice of mercy to the marginalized and poor. The church’s liturgy and teaching promotes the growth of literacy and education in other areas of life. The church’s respect for women and children shapes wider cultural policies towards them. And so on.
This is not to say the other spheres are to copy the church in every respect – certainly not! The various spheres have their own functions and ends. There must be variety. For example, the music we sing in church is going to be different from the music we sing in the home when putting a baby to sleep, or when we gather in a stadium for a major sporting event. But the church has a kind of headship over the other spheres. To her the oracles of God have been enstrusted. She has been commissioned to disciple nations – including the whole of their cultural life. She is the kingdom in its most concentrated, visible form, and she models “life as it really oughta be” (as it’s been put by Frank Senn and other liturgical theologians).
To further clarify, this does not this mean the church actively legislates for the family or the state in every detail. In fact, one thing the church must teach the other spheres (by example) is that their governmental powers are limited. The church provides the other spheres with their basic worldview and vision from the Word of God, but the applications will vary, and the church’s officers must be careful to not overreach. Being a pastor or church member does not magically give one expertise in every area of life. The church must respect personal liberty, and must not bind the conscience where Scripture is silent. The church must respect the authority God has entrusted to fathers and magistrates. Except in more extreme cases, she is much better off giving these other institutions general guidelines from the Scriptures, rather than specific rules, laws, or policies. At times the church has found herself bogged down in addressing specifics, and when she does so other aspects of her mission suffer. A meddling church is hardly better than an abdicating church.
Unfortunately, Americans have not paid much attention to the social role of the church. The church has been treated more as a religious club than the core of the kingdom of God on earth. We might expect non-Christians to pay little attention to the church. But when professing Christians have little regard for the church’s officers, sacraments, discipline, and ministries, it is very troubling. American Christians have sometimes created para-church entities to fill the void left by their low ecclesiology. All too often, American Christians have looked to the family or the nation (or both) to do the work God actually assigned to the church.
3/3
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