Claim. After the failure of the Christian Empire’s kings to establish the Kingdom of the Messiah from above, God initiated a parallel providence to receive the Messiah from below — through the will of the people — which required universalizing democracy to create the social conditions in which people’s will could be freely expressed.
Elaboration. Lee maps a typological parallel between the Old Testament and New Testament Ages (B. Principle of Mutual Prosperity). Charlemagne, crowned by Pope Leo III about 800 years after Jesus, corresponds to King Saul anointed by Samuel about 800 years after Abraham. The Frankish Kingdom from Charlemagne through the Carolingian reign is the Christian Empire, parallel to the Jewish United Kingdom. Just as the Jewish kings failed across three generations and the kingdom split into Israel and Judah — eventually conquered by Assyria and New Babylonia — so the Christian Empire split into East and West, suffered the Crusades and the Avignon papal captivity, and gave way to Satanic absolute monarchies.
The Messiah was supposed to come to the Christian Empire and establish the Kingdom from the top. That providence failed. So God initiated a second-track providence: receive the Messiah from the bottom, through the will of the people. The same dual-track pattern appeared in the Old Testament Age — God established Persia as a gentile Abel-side nation to overthrow Babylon, returned Israel under the Hellenistic cultural sphere whose democratic ethos (Divine Principle calls this a “society in the form of democracy,” DP 332) let the people express their will, and sent Malachi to prepare the people.
In the New Testament Age the parallel mechanisms are the Reformation (Luther, awakening secularized Christianity), the Enlightenment (against the privileges and inequalities of the old regime while respecting reason), and the French Revolution (“liberty, equality, fraternity”). These together allowed Satanic absolute monarchies to decline and established modern democracy as the environment in which people could freely receive the Second Advent.
The striking implication: democracy is instrumentally not finally good. It is the social condition for messianic reception, not the political form of the Kingdom itself. The Kingdom of the Messiah will replace it with a fraternal joint government. Critics of UT engaging at the political-theology level often miss that democracy gets both providentially affirmed and structurally superseded in the same argument.
See also. liberal-democracy-degenerated-into-egoism-via-church-state-separation, fraternal-democracy-government-of-brothers-and-sisters, democracy-needs-heavenly-fatherism