What is the nature of the church as an institution? What are the limits of the church's political reach? Drawing on covenant theology and the "new institutionalism" in political science, Jonathan Leeman critiques political liberalism and explores how the biblical canon informs an account of the local church as an embassy of Christ's kingdom.

For more than a millennium, beginning in the early Middle Ages, most Western Christians lived in societies that sought to be comprehensively Christian--ecclesiastically, economically, legally, and politically. That is to say, most Western Christians lived in Christendom. But in a gradual process beginning a few hundred years ago, Christendom weakened and finally crumbled. Today, most Christians in the world live in pluralistic political communities. And Christians themselves have very different opinions about what to make of the demise of Christendom and how to understand their status and responsibilities in a post-Christendom world. Politics After Christendom argues that Scripture leaves Christians well-equipped for living in a world such as this. Scripture gives no indication that Christians should strive to establish some version of Christendom. Instead, it prepares them to live in societies that are indifferent or hostile to Christianity, societies in which believers must live faithful lives as sojourners and exiles. Politics After Christendom explains what Scripture teaches about political community and about Christians' responsibilities within their own communities. As it pursues this task, Politics After Christendom makes use of several important theological ideas that Christian thinkers have developed over the centuries. These ideas include Augustine's Two-Cities concept, the Reformation Two-Kingdoms category, natural law, and a theology of the biblical covenants. Politics After Christendom brings these ideas together in a distinctive way to present a model for Christian political engagement. In doing so, it interacts with many important thinkers, including older theologians (e.g., Augustine, Aquinas, and Calvin), recent secular political theorists (e.g., Rawls, Hayek, and Dworkin), contemporary political-theologians (e.g., Hauerwas, O'Donovan, and Wolterstorff), and contemporary Christian cultural commentators (e.g., MacIntyre, Hunter, and Dreher). Part 1 presents a political theology through a careful study of the biblical story, giving special attention to the covenants God has established with his creation and how these covenants inform a proper view of political community. Part 1 argues that civil governments are legitimate but penultimate, and common but not neutral. It concludes that Christians should understand themselves as sojourners and exiles in their political communities. They ought to pursue justice, peace, and excellence in these communities, but remember that these communities are temporary and thus not confuse them with the everlasting kingdom of the Lord Jesus Christ. Christians' ultimate citizenship is in this new-creation kingdom. Part 2 reflects on how the political theology developed in Part 1 provides Christians with a framework for thinking about perennial issues of political and legal theory. Part 2 does not set out a detailed public policy or promote a particular political ideology. Rather, it suggests how Christians might think about important social issues in a wise and theologically sound way, so that they might be better equipped to respond well to the specific controversies they face today. These issues include race, religious liberty, family, economics, justice, rights, authority, and civil resistance. After considering these matters, Part 2 concludes by reflecting on the classical liberal and conservative traditions, as well as recent challenges to them by nationalist and progressivist movements.

Discussion of terms of Christian policies that work for the common good, according to Marx's doctrines.

“A must-read and indispensable guide for those concerned with the bread-and-butter issues of church-and-state relations. . . .” – Peter C. Phan

“The breadth of historical development, the depth of theological and ethical analysis, and the clarity of thought and expression by Kenneth Himes make Christianity and the Political Order an excellent textbook.” – Charles Curran

Beyond electoral campaigns and government structures, the relationship between the political realm and Christianity has always involved the important questions of how we ought to live together, and how we should organize and govern our common life. As the author notes, politics—and the political choices we make—must be "guided by considerations of national and global justice and peace and, for Christians, by the teachings of Jesus," as interpreted by tradition.
Himes examines the relationship between Christianity and politics from the teachings of the Old and New Testaments through the patristic and medieval eras, and from the age of reform to the age of revolution, and throughout the twentieth century into the third millennium. He takes on questions of the role of the church in politics, responsible voting, concerns of globalization, and issues of human rights and war and peace.
With discussion questions and suggestions for further reading, Christianity and the Political Order is a timely and compelling review of the relationship between Christian faith and the political realm both past and present in a classroom-friendly text.