Blessing in the Incarnation

God pronounced an original blessing over the world at its creation. That blessing reached its perfect fulfillment in the incarnation, the mystery of the word made flesh. Jesus, although rich, emptied himself and made himself poor, so that we might become rich (cf. Phil 2:6-11; 2 Cor 8:9). As He went about His public ministry, He did so completely unencumbered: "Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head" (Lk 9:58). Finally, on the cross Jesus gives himself completely to the Father for our sake. In Jesus Christ we see the pattern and the possibilities for our own relationship to the world and the things of the world: gratitude, simplicity, and generosity.

Nevertheless, in this "new springtime" of Christianity there is an undeniable negative tendency. Missionary activity specifically directed "to the nations" (ad gentes) appears to be waning.  Difficulties both internal and external have weakened the Church's missionary thrust toward non-Christians, a fact which must arouse concern among all who believe in Christ. For in the Church's history, missionary drive has always been a sign of vitality, just as its lessening is a sign of a crisis of faith.

Missionaries, who come from other churches and countries, must immerse themselves in the cultural milieu of those to whom they are sent, moving beyond their own cultural limitations. Hence they must learn the language of the place in which they work, become familiar with the most important expressions of the local culture, and discover its values through direct experience. Only if they have this kind of awareness will they be able to bring to people the knowledge of the hidden mystery (cf. Rom 16:25-27; Eph 3:5) in a credible and fruitful way. It is not of course a matter of missionaries renouncing their own cultural identity, but of understanding, appreciating, fostering and evangelizing the culture of the environment in which they are working, and therefore of equipping themselves to communicate effectively with it, adopting a manner of living which is a sign of gospel witness and of solidarity with the people.

When "white people" don’t recognize how our position of cultural dominance influences us – when we don’t know that we’re being white – we can be like bulls in a china shop, throwing everything in our wake askew without even realizing what we've done. For us, this understanding begins with learning a perspective of cultural humility and seeking to understand another’s experience without judgment. May more of us boldly begin to walk on this long and winding path.

"Love Jesus generously.Love Him trustfully, without looking back and without fear. Give yourself fully to Jesus--He will use you to accomplish great things on the condition that you believe much more in His love than in your weakness."  -  Mother Teresa

This is the same Spirit who was at work in the Incarnation and in the life, death and resurrection of Jesus, and who is at work in the Church. He is therefore not an alternative to Christ, nor does he fill a sort of void which is sometimes suggested as existing between Christ and the Logos. Whatever the Spirit brings about in human hearts and in the history of peoples, in cultures and religions serves as a preparation for the Gospel and can only be understood in reference to Christ, the Word who took flesh by the power of the Spirit" so that as perfectly human He would save all human beings and sum up all things.

"He can fully identify with you, because He has also been tired, thirsty, hungry and tempted in every way. He can truly help you when you are tempted, for he too has suffered under temptation." -  Hebrews 2:14, 18; 4:15 John 4:6; John 19:28; Matthew 4:2

Incarnation: Prologue

The Incarnation of the Logos

Dominion Mandate

In order to properly understand the comprehensive nature of the Great Commission one needs to consider the relationship of the Great Commission to the “cultural” or “dominion mandate” given to Adam.

When God created Adam and Eve in the garden He commanded them to have dominion over the whole earth (cf. Gen. 1:26-30). God’s intended purpose for us before the fall was to develop a world-wide godly culture, a culture that honored and glorified God. All of our activities and pursuits were to be done God’s way and for God. All the accumulated labours of people over time: music, art, science, medicine, architecture, economics, infrastructures and so on would be done obediently and would reflect man’s love of God and mankind.

If Adam had obeyed the covenant of works and his descendants had fulfilled the dominion mandate the result would have been a world-wide, obedient, God-loving civilization. This was God’s original preceptive will for us. But our sin, the eating of the forbidden fruit, necessitated the need for a Saviour. God in His kindness and mercy instituted the covenant of grace. God’s original plan for a godly civilization was not set aside. However, because of sin this plan could only be accomplished through Jesus Christ, the second Adam.

Christ’s resurrection is the new beginning, the foundation of the regeneration of the world. The total victory that Jesus accomplished on the cross is to be progressively brought to bear on all nations. “His ‘all authority’ over ‘all the nations’ demands we preach His crown rights over all people and all their institutions, cultures, societies, and nations. The saving of multitudes of individuals must eventually lead to cultural Christianization under Christ’s rule and to His glory by His providence, in conformity with God’s creational purpose. This world order was designed to have us set over it, to the glory of God. This is why at the very beginning of human history unfallen man was a cultural creature.”