I went to 2 Corinthians 5 and read again. I have a question or
thought or combination. I see at the end of the chapter that the language
specifically speaks to people, human-spiritual beings who are in need of
reconciliation to God. Paul writes of seeing people no longer according to the
flesh, but as they are spiritually; i.e. regenerate or unregenerate. He speaks
of reconciling the world in a context that defines world as people. So, I would
like to understand how this particular passage speaks to reconciliation of the
broader world, to engaging in redemptive activity within the broader culture,
in engaging people's material, social and justice needs.
I could give my own answer to my question, to the effect that
these activities are picturing the redemption from spiritual darkness that must
happen in each human and that they are simple integration of redemptive
activity into all of like, not just the spritual compartment. This makes sense.
It is in harmony with the ideas of living an integrated life as a believer. So
I can see its logical extension from 2 Corinthians 5, but am not satisfied that
logical extension is the same as explicit mission. This seems an important
point to me because, as I understand our conversation, these material and
spiritual and justice, etc. works are becoming woven into your understanding of
mission, call, vocation. They are being woven into my thinking too because they
seem so true. But are there other scripture passages? I'm also interested how
you see Christ modeling these things in the gospels. Again, I might answer my
own question, but I'm interested in the dialogue with you.
All is well in [(another city)- this brother is away from
Lincoln for the summer]. A fabulous experience.
I love you, brother,
"Friend B"
Here was my response:
Hey "Friend B,"
I can’t remember if you were in class when we read this
particular blogpost of mine: Meaningful
Ministry.
Of course when we read 2 Cor. 5 on purely grammatico-historical
grounds, it is difficult to see the broader context around these verses, but
you remember that Michael Williams defines three key interpretative principles:
1) the grammatico-historical method; 2) the analogy of Scripture (comparing
Scripture to Scripture) and 3) the sensus plenior, the sense in which Scripture
finds fulfillment in Christ and is brought fuller meaning as a result.
The blogpost gets at this, but we do certainly see human beings
as pre-eminent in creation- the Lion is the greatest in the cat Kingdom, but at
the end of the day he is still a cat. Humans are the greatest in the
creaturely Kingdom, but at the end of the day, we are still creatures.
Romans 8:19-21 reminds us that, as all of creation fell with Adam, so all
of creation stands to be liberated with Christ and His children, indeed that
there is a solidarity the Sons of God have with both: 1) the groaning of
creation as well as 2) the hope of its restoration. Of course, the creation
awaits the redemption of the Sons of God as we are pre-eminent creatures- God
didn’t become a tree or a giraffe but He became man. Now in Christ, we
are being renewed after the image of Christ the 2nd Adam- so the hope of
creation is found in God’s people once again cultivating the earth and
fulfilling the cultural mandate in Gen. 1:28- indeed the Great Commission is an
extension of the Cultural Mandate as we are now needing to “teach disciples all
that Christ has taught,” the One who is the fulfillment of all that was written
in the Law, Psalms and Prophets.
2 Cor. 5:17 reminds us that the hope of reconciliation is not an
isolated hope, but one that shares in that of THE New Creation. Col.
1:16-20 sets Christ’s ministry of reconciliation as being comprehensive enough
to cover “all things whether in heaven or on earth.” Yes, the narrow lens
of 2 Cor. 5 is that people need to be restored to God; however, the
question naturally follows, restored to do what? Answer: to live
as complete image-bearers of God who are being built up once again to be what
they were always meant to be as those who take dominion, i.e. steward their
gifts for the King’s Reign to spread throughout the earth.
Regarding the Gospels, how often does Jesus talk about the
Kingdom of God being like... and then use a parable of a landowner or workers
or a field ripe for harvest or a vineyard- of course they are “parables,” but
what is the analog here to how we understand things to actually be in
the Kingdom? Wasn’t the first thing Noah did upon leaving the Ark into a
New Creation, having experienced the saving mercy of God, was plant a
vineyard? I’ve heard it said of Martin Luther that he said if the
world was going to end tomorrow, he would plant a tree.
In John 5:17, Jesus said that His Father was always at work and
He too is working. Of course, when Jesus spoke these things, He was
speaking about the completion of His task as the 2nd Adam to once again bring
the hope of restoration to His Beloved (Matt. 1:21) but that such work would
actually result in fruitful and productive lives for the Kingdom (Read Eph.
2:10 in connection with Eph. 2:8,9). Also, Eph. 4:28 speaks of the one
who has been stealing, to no longer do so, ... instead being useful and working
with his hands. 1Thess. 4:11 says to the Thessalonians to make it their
ambition to “lead quiet lives and work with their hands so that your daily
lives will win the respect of outsiders.” Even in 2Thess. 3, Paul quotes
a saying about “not working and not eating”... ouch.
The idea of calling (klesis) in the Gospels does have a primary
sense of being called to be Christ’s or being called to a special mission/evangelistic
tour, etc., ... but my reminder to people is that Jesus and the disciples are
at a point in redemptive history where they are calling others to repentance,
that they might be “new creations” in Christ, those who share in the hope of
re-creation, the New Heavens and the New Earth. It’s a bit speculative,
but it’s interesting at least to ponder Jesus’ 30 years as a carpenter and how
that set Him up to understand His 3 year mission to “complete the Father’s
work.” When He said His Father is always working, did He have a sense of
the creative activity and power of God in creation? Of course He did- He
was there! In the beginning was the Word and the Word was with God and
the Word was God- He was with God in the beginning!
I miss you "Friend B" and look forward to seeing you
back,
Mike
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