Cosmic Gospel

Jesus’ message was “the gospel of the kingdom of God” (Mark 1:15; Matt. 4:17). Jesus inaugurated God’s kingdom in and through his life and ministry (Matt. 12:28; Luke 17:20-21). He established God’s kingdom through his death, burial, and resurrection (Matt 28:18-20). As the ascended Lord, sitting at the right hand of the Father, he now executes his reign (Eph. 1:20-23; 1 Peter 3:22; Heb. 1:3; Rev. 1:5). Presently, all things in heaven and earth are being brought under his headship (1 Cor. 15:22-28; Eph. 1:10; Col. 1:13-14). This will continue until the climax of human history when Jesus returns to consummate his work. It is this message – the gospel of the kingdom – that the early church preached (Acts 2:36; 10:36-37; 17:7 20:24-25; 30:31). The message is universal, cosmic, historic, existential, eschatological, ecclesiastical, and missional.

In contrast, most contemporary American gospel presentations fall far short of Jesus’ gospel of the kingdom. They suffer from reductionism, individualism, narcissism, rationalism, escapism, anti-institutionalism, and missional apathy. Put bluntly, the American gospel is comfortably compatible with the dominant cultural values of America. As a “product” of American ingenuity, it suffers from negative cultural baggage. Unlike the gospel of the kingdom, it affirms, rather than challenges, the status quo. Because of this, it goes down easy, but has little lasting value, significance, or power in most American lives.[1]

The Fine Line Between Culturally-Relevant and Culturally-Captive

There is a fine line between a culturally-relevant and a culturally-captive gospel. The gospel must be culturally relevant or it will not gain a hearing. However, since all cultures possess negative elements, the gospel must also challenge its culture. This difficult balance is hard to maintain, yet it is necessary to retain a true gospel witness. It is for this reason that we must make it our habit to critically reevaluate our gospel, constantly purging it of negative cultural elements that accrue over time.[2]

One way to ensure that our gospel remains rooted in biblical revelation is to regularly consider it in light of Jesus’ kingdom message: “The time is fulfilled, and the kingdom of God is at hand. Repent and believe the gospel” (Mark 1:15). This forces us to start at the right place – not with individuals and their needs but with the universal significance of the coming of God’s kingdom.

Our contemporary gospels often begin with individuals and their needs rather than a historical event and its universal significance. “God loves you and offers a wonderful plan for your life” is an example of this. But the gospel of the kingdom does not begin in this way. Indeed, it is exactly the opposite. The universal and historic reality of God’s invading kingdom (“The time is fulfilled, and the kingdom of God is at hand”) is the basis for the individual call to repentance and faith (“Repent and believe the gospel”).

The personal call is not the primary message of the gospel. The chief subject of Jesus’ proclamation was that a historic event of unprecedented importance was occurring that possessed universal significance. It is this historical event – and its vast and sweeping significance – that is the basis for calling individuals to appropriately respond.

This was the essence of Jesus’ message. He came not to sell a product but to proclaim a message. He was not a salesman, pitching a product. He was a newsman, proclaiming an event. The event is significant to all people, not because it is a good bargain or offers a marketable benefit, but because the event itself impacts everyone and everything on planet earth. To fail to respond to the message is the equivalent of failing to heed the warning to evacuate an area in the direct path of an incoming hurricane. The message is not particularly addressed to any one individual; it is directed toward a community. But if one fails to personally respond, he or she will experience devastating personal consequences.

Put another way, failing to heed the kingdom message is the equivalent of acting as if the cold war with Russia was still occurring, or the Berlin wall was still erect, or 9/11 had not occurred. The news proclaimed about these events possessed worldwide significance with lasting implications in the present. It is not strange or unusual for historic events to occur that possess world-shaping influence.[3] This is the nature of human history – a history we all share. What we Christians do when we proclaim the reality of God’s kingdom is boldly state that the coming of Jesus Christ – his life, death, burial, resurrection, and ascension – is a world-shaping event – indeed, the world-shaping event God had promised from the beginning! As such, it possesses significance for all people and subsequently, calls for a response from all people.

Jesus is just such a messenger, and his message is gospel – good news! Jesus is no less than “the Son, sent by the Father and anointed by the Spirit to be the bearer of God’s kingdom to the nations.”[4] The reality he brings and proclaims brings blessing to the whole world. It is no less than the fulfillment of God’s promises of redemption – promises that extend all the way to the beginning of biblical revelation.

On the one hand, we cannot understand Jesus except in the context of the Bible as a whole. To detach Jesus from this story is to create a mythical figure. In his teaching and in his actions he speaks and acts as one who brings the story of God’s dealing with Israel to its point of crisis and decision. And the apostolic preaching is not the announcement of a new religion but the announcement that the God of Israel has now fulfilled his promises and declared his whole purpose for all the nations.[5]

This promise includes God’s blessing to the nations (Gen. 12:3), the uniting of all people – Jew and Gentile alike – under God’s rule (Isa. 2:1-4; 19:19-25; 25:6; 45:22; 49:6-7; 51:4-6; 56:7-8), full forgiveness of sin (Jer. 31:33-34), the gift of God’s Spirit to all humanity (Joel 2:28-29) and the complete restoration of the world (Isa. 60:19-22; 65:17).

Cosmic Salvation as the Basis for Individual Response

The problem that God’s salvation addresses is bigger than our own individual personal sin and subsequent separation from God. If salvation merely addressed our own personal problems, then it would not adequately deal with the full scope of devastation due to human sin. Our problem is not simply that we (as individuals) are separated from God due to our own personal sin. Our problem also includes how sin separates us from ourselves, from others, and from creation.

Sin distorts our relationship with our own selves, with others, and with God. It does all this in the context of a groaning creation that has been held captive due to sin’s effect – an effect that has personal and creational significance. The human dilemma is alienation from self, others, God, and the world we inhabit. All of these components must be addressed if salvation is to rescue us from our shared dilemma. This is exactly what the kingdom of God does. Through Jesus, the new Adam, all humanity is restored to the possibility of reconciliation with God, with others, with self. As the new head of humanity Jesus is now bringing all things in heaven and on earth under his headship. As joint-heirs with Christ, the church intentionally shares in his mission of the restoration and renewal of the cosmos under the lordship of Jesus.

The object to which God’s purpose of grace is directed is the whole creation and the whole human family, not human souls conceived as billions of separate monads each detached from its place in the whole fabric of the human and natural world.[6]

The gospel is about the world and not just individuals. It is about the restoration of all creation and not simply the restoration of human hearts. It is about reconciliation and uniting of all nations and not simply reconciliation between individuals and God. It is about sharing God’s heart for the world – and thus God’s mission – and not simply growing in personal devotion. It is vast, cosmic, universal, all-embracive, and all-encompassing.

Embracing Universal Salvation Without Becoming a Universalist

Sadly, these universal overtones of the gospel message are often ignored or reduced to secondary significance. Biblical passages about our own individual need for personal salvation and the individual benefits this brings are given preeminence over the numerous passages that speak of the universal restoration of all things. This is a tragic response in light of the clear message of the Bible. I believe that one reason this is done is that many of us are terrified that we might appear to be universalists (holding to the salvation of all regardless of any positive response to the gospel).[7] And yet, one does not have to be a universalist to confidently embrace and affirm the universalist overtones of God’s revelation in sacred scripture.

In his book, The Open Secret, missionary and theologian Lesslie Newbigin argues that the Bible

is full of what one may call universalist overtones. The primal covenant with Noah is an unconditional promise of blessing for the whole human race. The covenant with Abraham looks to the blessing of all the nations. In the New Testament Paul… thinks of “all Israel” and “the fullness of the Gentiles” being gathered into Christ’s salvation. In one of the passages where he draws a parallel between Adam and Christ he writes: “As one man’s trespass led to condemnation for all men, so one man’s act of righteousness leads to acquittal and life for all men” (Rom. 5: 18). The salvation we share in Christ seems to be as universal as the sin we share in Adam. The fourth Gospel speaks of Jesus drawing “all men” to himself (John 12: 32) and of his taking away the sin of the world (John 1:29).[8]

One could add numerous other references to this list. The end envisioned is “the summing up of all things in Christ, things in the heavens and things upon the earth” (Ephesians 1:10). God is “reconciling all things to himself through Christ… whether things on earth or things in heaven” (Colossians 1:20). This is the “regeneration” and “the restoration of all things” (Matt 19:28; Acts 3:21) – the complete rebirth of a groaning creation, releasing it from its slavery to corruption into the glorious freedom of the children of God (Romans 8:21-22). Thus, “according to his promise we are looking for a new heavens and a new earth, in which righteousness dwells” (2 Peter 3:13). Then, “God will be all in all” (1 Corinthians 15:28) and “there shall no longer be any death; there shall no longer be any mourning, or crying, or pain” (Revelation 21:4).

Passages could be multiplied, but the point is clear: redemption is cosmic, glorious, and all-embracive. Not one square inch of creation escapes the purging and purifying effects of God’s saving work in Christ by the Spirit. This christocentric vision extends far beyond “a personal relationship with Jesus.” It is grand, spectacular, and complete. All reality shares in this restoration – both now and in the future.

I believe that some evangelicals shy away from making such grandiose statements about salvation for fear of coming across as universalists. This is unwarranted. We can (and must) fully embrace the cosmic, universal, and all-embracing reality of salvation. We can do this without embracing universalism. Lesslie Newbigin provides a helpful (and nuanced) way to think through this issue.

I believe it is essential to hold firmly together both the universalist perspective of the Bible and the clear teaching about judgment and the possibility of rejection. Let me try to spell out in detail what I believe this involves.

(a) We must reject the kind of rationalistic universalism which argues from the omnipotence of God's love to the necessary ultimate salvation of every soul. The very easiness of this syllogism ought to warn us against it. It does not give serious attention to the freedom and responsibility which God has given to the human person. It moves in a different world of thought from that of the Bible.

(b) We must refuse to engage in speculation about the ultimate salvation of other people. In the many references to final judgment in the teaching of Jesus, the most characteristic feature is the emphasis on the element of surprise. Normal expectations will be proved completely wrong. Those who were sure of their acceptance will find themselves rejected. The last will be first and the first, last. The righteous will be shocked by the generosity of the Lord to other people (Matt. 20: 1-16) and by his severity to themselves (Matt. 7:21-23). Therefore we are warned not to take upon ourselves the judgment which is God's sole prerogative (Matt. 7: 1-5). It is in line with this that when the disciples ask “Lord, will those who are saved be few?” Jesus swiftly replies with a direct warning to the questioners: “Strive to enter by the narrow door: for many, I tell you, will seek to enter and will not be able” (Luke 13:23-30). The question of eternal salvation and judgment is not for speculation about the fate of other people; it is an infinitely serious practical question addressed to me.

(c) A study of the very large number of references in the teaching of Jesus to the possibility of rejection at the final judgment shows that the prime target of his warning is precisely the people who are sure of their own salvation. It is directed not to the outsider but to the insider. It is those who say “Lord, Lord” who will find themselves rejected…

(e) But this biblical universalism is wholly compatible, and in fact requires, the acknowledgment that there remains the fearful possibility of missing the mark, of falling short, of being rejected. There is a narrow path to be walked between two errors. On the one hand, the recognition of the possibility of rejection may lead into a self-centered anxiety and a drive to secure one's own personal destiny by a flurry of activity and piety. On the other hand, the assurance of God's grace may lead to a false sense of security, to that “hardening” of which Paul accuses the Jew.[9]

We know the end of the story. Therefore we know the purpose of the story, and the ultimate meaning of all things along the way. Our confidence in God’s glorious end gives meaning to our present experience. Regardless of how things may appear, all things will find their climax and meaning in the universal consummation of God’s kingdom. Nothing – no experience, no trial, no triumph – will be excluded. All will be embraced in the dawn of new heavens and new earth. In the end, the simple, yet profound, words of Julian of Norwich will prove true: “All will be well, yes, all will be well.”

Armed with a knowledge that the universal, cosmic, and gracious kingdom of God has invaded, we invite all people in all cultures in all times and in every place throughout all history to enter the kingdom. In doing this, we clearly recognize that the kingdom is truly catholic. No one culture – not even Jewish culture – is privileged. The gospel is infinitely translatable, flexible, and accessible to all people, everywhere, at all times. It is for this reason that Paul learned to set aside his cultural preferences and even his apostolic rights to meet people where they are in order to invite them to share God’s kingdom. This kingdom vision was the driving passion of his life.

For though I am free from all people, I have made myself a slave to all, that I might win the more. And to the Jews I became as a Jew, that I might win Jews; to those who are under the Law, as under the Law, though not being myself under the Law, that I might win those who are under the Law; to those who are without law, as without law, though not being without the law of Christ, that I might win those who are without law. To the weak I became weak, that I might win the weak; I have become all things to all people, that I may by all means save some. And I do all things for the sake of the gospel, that I may become a fellow partaker of it. (1 Corinthians 9:19-23)

Paul is both culturally-relative and culturally-critical. He is culturally-relative: He intentionally seeks to shape his gospel pronouncement so that it will gain a hearing in every culture and among every group of people he encounters. At the same time, he is culturally-critical: he refuses to privilege any one culture above another. Paul is completely devoted to sharing God’s mission. The gospel of the kingdom completely controls his behavior, his mindset, his attitude, and his motivations. He is willing to do all it takes with the full awareness that he will only experience partial success (“all things… all people… all means… save some”). He is both an idealist and a realist.

Rethinking Faith, Sin, and Salvation in Light of the Gospel of the Kingdom

It is this “good news” that we dedicate our life to, evaluate our commitment to, and understand our salvation to be about. It gives us a context to fully understand faith, sin, and salvation. Indeed, without an understanding of God’s kingdom, our expression of faith, definition of sin, and participation in salvation will be anemic.

We understand faith to involve our belief in God’s kingdom. As bearers of God’s kingdom message, we are committed to the belief that the meaning of all human experience and world history is found in Jesus Christ. We do not simply state that Jesus is “my personal Lord and Savior.” Our claim is much more ambitious. We claim that “Jesus is Lord of heaven and earth!” Our confession (“Jesus is Lord”) is a public claim we make that challenges the powers of the world while subsequently shaping our own experience and vision of the world.

If we believe this, we must dedicate our lives to the realization of God’s kingdom. It is for this reason that we pray, “Thy kingdom come.” It is for this reason we commit as a group to be a sign, instrument, and foretaste of the kingdom. This is the faith we possess and we invite others to share.

After all, what takes more faith – to believe that God can save you and offer personal fulfillment and comfort, or to believe that God can reorient the whole world from one of hate, greed, fear and personal gain, to one ruled by peace and justice?  A world where there is Good News for the poor, release for the captives, the recovery of sight for the blind – where the oppressed are free, and all live according to God's good favor.  What takes more faith – to believe that God can save you or that God is going to save the whole world and wants you to help?[10]

As bearers of God’s kingdom message, we understand sin to be anything that opposes God’s righteous rule and reign. Sin is ultimately the rejection of God’s gracious, global, and good rule. This is manifest both individual and corporately (“powers of evil”). In contrast to the world, the church intentionally celebrates God’s rule in corporate worship, and seeks to align itself with God’s will in its daily practice. Since the kingdom extends to the entire world, every deed is a potential act of worship (Romans 12:1-2). In this way, the church confronts the powers of evil in self and society. This is one reason the church exists: “in order that the manifold wisdom of God might now be made known to the rulers and the authorities in the heavenly places” (Eph. 3:10).

Finally, as bearers of God’s kingdom message, we understand salvation to consist of entering, participating, and sharing God’s kingdom. God’s mission becomes our mission. God’s will becomes our will. God’s heart becomes our heart. Jesus never personally called his followers “Christians” but he did call them “sons and daughters of the kingdom.” Jesus never personally called his followers to believe a theory of salvation, but he did call them to follow him, and participate in bringing salvation to the world through acts of sacrificial love, compassion, and mercy. Though it sounds harsh to those who embrace culturally-captive contemporary gospels, Newbigin is correct that “there is no participation in Christ without participation in his mission to the world.”[11]

© Richard J. Vincent, 2005