One Kingdom or Two in "A Secular Age" Part 1

I've previously alluded to Charles Taylor's magisterial "A Secular Age" here and here.  I've found many valuable insights in his sociological description of the rise of modern secularity.  I've also posted on the contemporary revitalization of the two-kingdoms approach of the magisterial Reformers here.  Let's try a mashup.

Taylor describes the post-Enlightenment, nineteenth century development of Latin Christianity (both Roman Catholic and Protestant) as the Age of Mobilization.  In other words, with the intellecual and political collapse of Western Christendom, the Church(es) had to respond on modernity's playing field. But how?

In a democratic, market-oriented age, masses of people needed to be persuaded to re-order society on the Divine plan.  (Simultaneously, of course, others were persuading from the opposite direction, e.g., democratic socialism or communism in Europe or Progressivism in America.)  With the disintegration of the taken-for-granted, organic, hierarchical ancien regime (whether Catholic or Protestant), for the first time in nearly a millennium Western Christians saw the need to reorganize society root and branch in the face of extra-mural opposition.  Previous reorganizational efforts, like the intra-mural English Civil War, had taken Christendom for granted.  In the nineteenth century, however, everything was up for grabs.  (A few might want to look at my article on the evangelical push for the wage priority in the Bankruptcy Act of 1841 here for an example.)

Emphasis on unipolar kingdom of God in Christ characterized the initial Western Christian mobilization in response to the new secular age.  Elite-led efforts to create popular movements by folks like Abraham Kuyper in the Netherlands and various American liberals and later evangelicals in America are examples of this form of competitive response. 

The older, two-kingdoms approach, which had focused on Christ's redemptive work in the Church, had been workable when the civil kingdom was led and populated by Christians who, in one way or another, sought to implement a God-ordained civil order; it seemed, however, fundamentally inadequate to address a civil society in which reorganizational efforts were often driven by revolutionary motives.  Per Taylor, four strands characterized the mobilized Christian response: spirituality, discipline, political identity, and an image of civilizational order.  The strands were to be unraveled not so many years ago rendering the mobilized approach as out-of-touch in the 21st century as restoration of the ancien regime was in the 19th.