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THE PRESENCE OF THE KINGDOM

Introduction

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need for a rigorous, strictly social scientific study of the material conditions which shapeour lives. The biblical revelation providesthe dialectical counterpoint to this asthe basis for studying people as spiritual beings. According to Ellul, or synthesized. must neverbe separated thesetwo perspectives They must continue to coexist in a relation that is dialectical and mutually critical. No faith thesetwo tracks of study are separate. In a sense commitment is required for his sociological analyses;they stand or fall as strictly social scientific studies and do not Likewise,the biblical revedependon any theologicalbiases. the sociological lation speaks a word of its own. Nevertheless, and theologicalstudiesare very much related in a reciprocal fashion: of the I foundmyselfforcedto affirm both the independence society,and the specificityof of contemporary analysis of the world in both the coherence and importance theology, measure which we live and alsothe truth without common both alienand yet in Christ-two factors of the revelation alsoindissolubly boundto one another.The relation, then, couldonly be dialectical.. . . I wasthus led to work in two the other spheres, one historicaland sociological, separate
theological. other.29 . . . Each work would have to be exactly equal by the and as immune as possible from contamination

rhe purely abstractand ideal, askingmetaphysical questions srrbspecieaeternitatis it can never answer.Third, sociology hclps the church community to examine itself in order to ,.lctermine the degreeto which it functionspurely in a sociohrgicallydeterminedfashion withour any Christian distinct ives. In other words, it helps the church to avoid blatant r'onformityto the world. To summarize: We nrustseekthe deepest possible sociological understanding of the worldwe live in, applythe bestmethods, refrainfrom tampering with the results of our research on the groundthat they are "spiritually" embarrassing, maintaining complete clarityandrealism-all in orderto find out, asprecisely asmaybe, wherewe areand what we are doing, and also what lines of action are open ro us.30 But theologylikewiseprovidesa critical counterpoint for r.I isl6gy,primarily by forcing it to be wholistic. Many soci, rhrgists claim to be puristswho disavow any interestin values 'r nle?oing and who attempt a neutral appraisalof phenom('n;r which results in a mathematical conclusion. Besides I't'irrg idealistic and naive, this approachtends to become rt'rluctionistic-defining people, for example,only in relar rr)rrship to their work (homo faber) or economic activiry oeconomicus). In the process, llr,rrrro the spiritual nature of rple is neglected. I't'r When we look at Ellul'sentire corpuswe seethe resultof rlrrs consciouslyconceived dialectic as an epistemological r,,r,l ro comprehend reality. With a methodologicalplan , {'n( cived as early as 1947-43,and from which he has never l, 1r.1p1cd, Ellul'sworksform a whole: I-hewriting I had undertaken in a tenrative frameof mind ,rtsumed a progressively bettersrrucrure. The wholeof it is a
( ()mposition in counterpoinr. Every sociological analysis of t '' llllul, "Mirror of theseTen Years, f.rt..1rrcs " The Christian Century ,' (l;t.hruary 1 8 , 1 9 7 0 ) ,p . 2 0 1 .

The two realms exist not merely to complement each other but to provide a framework of confrontation and mutual criticism Sociology serves a critical function on behalf of theology in at leastthree ways.First, it forcestheology to be relevant by identifying the pertinent questionsand strategicfactorsthat shapehuman life at any given point. It alsoforcestheologyto remain concrete, for its constant temptation is to drift qff into
pp. 305-306. 29. Ellul,"On Dialectic,"