One of the most common metaphors used in the New Testament to describe the relation of the church to the gospel is that of stewardship. The church, and especially those called to any kind of leadership in the church, are servants entrusted with that which is not their property but is the property of their Lord. That which is entrusted is something of infinite worth as compared with the low estate of the servants in whose hands it is placed. They are but mud pots; but that which is entrusted to them is the supreme treasure (II Cor. 4:7). The treasure is nothing less than “the mysteries of God” (I Cor. 4:1), “the mystery of the gospel” (Eph. 6:19), “the mystery which was kept secret for long ages but is now disclosed and… made known to all nations… to bring about the obedience of faith” (Rom. 16:25-26). It is “the mystery of his will… to unite all things in him” (Eph. 1:9-10). It is the open secret of God’s purpose, through Christ, to bring all things to their true end in the glory of the triune God. It is open in that it is announced in the gospel that is preached to all the nations; it is a secret in that it is manifest only to the eyes of faith. It is entrusted to those whom God has given the gift of faith by which the weakness and foolishness of the cross is known as the power and wisdom of God. It is entrusted to them not for themselves but for all the nations. It is Christ in them, the hope of glory.
Lesslie Newbigin. The Open Secret: An Introduction to the Theology of Mission (Kindle Locations 2551-2560). Kindle Edition.
During my days as a student pastor in rural Kentucky, I learned a great deal of theology that I did not find in the books I was reading at school. My teacher was an elderly deacon who had spent his life working the soil, loving people, and being a faithful church member. Often he would lead in prayer in morning worship, and we knew to expect one phrase, in particular. He would always ask God to help us “remember where we came from,” “how much we’ve got to do,” and “how much we need one another to do it.” I think his prayer offers a good summary of what it means to be human.
In the final analysis, we are not called to build bigger or better churches, to prepare disciples or even to win people to Jesus Christ, though these are all important and strategic elements. We as the church are to focus on working for the realization of the shalom community in our political, economic, and religious life together. That mission of proclaiming the vision and doing whatever we can to move this world toward “becoming the kingdom of our Lord and His Christ” is the essence of what we Christians are to be about.
Robert Linthicum, Transforming Power, p. 40
While I agree with most everything Linthicum writes about shalom, I think he’s at risk of breaking the eschatological tension of shalom when he calls it an “achievable” society. He doesn’t define “achievable” but he needs to. Shalom is achievable only as an eschatological reality that we experience as a gift of the Spirit in brief fits and spurts, foretastes that leave us wanting more, until the day of the Lord comes and brings all things to their fulfillment, when God will be all in all. The language of “achievement” also contradicts Linthicum’s previous statement about shalom being a gift of grace. Gifts are not achieved. Yes, we have much work to do, but all our work towards shalom is meaningless apart from the power of the Spirit who is leading all creation on the reconciling way of Christ to be at home in the boundless love of God.
This is my commandment: love each other just as I have loved you. No one has greater love than to give up one’s life for one’s friends. You are my friends if you do what I command you. I don’t call you servants any longer, because servants don’t know what their master is doing. Instead, I call you friends, because everything I heard from my Father I have made known to you.
At the Last Supper, Christ was telling the disciples those things of greatest importance. It was His final opportunity to communicate the central values of the faith. “No longer do I call you servants,” He said, “for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you” (John 15:15). Finally, Christ said you are not servants. You know the Father’s heart. You know the inside story. You are friends. Perhaps beyond the revolutionary Christian mandate of service is that final revolution, the possibility of being friends. Friends are people who know each other, who care, respect, struggle and are committed through time. Christ’s mandate o~be friends is a revolutionary idea in our serving society. Why friends rather than servants? Perhaps it is because He knew that servants could always become lords but that friends could not. Professional servants may operate on the assumption that “you will be better because I know better,” but friends believe that “we will be better because we share in each others’ lives.” Servants are people who know the mysteries that can control those to whom they give “help.” Friends, on the other hand, are free to give and receive help from each other.
Robert Lupton, Compassion, Justice, and the Christian Life: Rethinking Ministry to the Poor, p. 67
After the incarnation, any talk about God must have the man Christ-Jesus as a fundamental referent. It was this fact that led Karl Barth to state: “Man has become the measure of all things since God became man.” In other words, since God has become human in Jesus Christ, revealing not just his true self but the true identity of man, the fundamental issue of theology has ceased to be “who is God” and has become instead “who is the true man.” Hence we can assert that theology has become a contextual discipline since the incarnation of God in Jesus of Nazareth
…it must also be true that Jesus Christ is today one with the outcast and oppressed of the earth. Wherever there is oppression, there is the Spirit of Christ incarnated in the experience of the oppressed; there is God contextualized in the present history of the non-persons of society
…Instead of feeling threatened, we should see in the incarnation of Christ among the destitute a reminder of the scandal of the gospel and the radical nature of conversion. The good news of salvation does not come to us via the wise and mighty, but rather by way of the ignorant and downtrodden (I Co. l:18ff). Neither is the call to conversion an invitation to sooth our guilty consciences, to reinforce our privileged status and to give us strength to continue to be part of an oppressive social system. It is rather an invitation to put our trust in the Lord and Saviour of the poor and the oppressed, to turn from our personal sins and from our alliances with the oppressive structures of this world, to join the struggle of God’s kingdom against the forces of evil — of injustice, exploitation and repression.
Orlando Costas, “Contextualization and Incarnation,” Journal of Theology for South Africa