The process of embedding a transcendent reality within an imminent context is one of illumination, seeing reality for what it is and, in this, making the truly worthwhile stand in contrast to the wrong and misguided. Such a process for a person, or community, or context is not always easy, or welcomed. The whole problem with alternative identity systems is that they are forming identities, and our identities are who we think ourselves to be and orient us in how we act for ourselves and among others. This is why a person who is being illuminated by the Spirit, and seeks this illumination, needs a safe space in order to become who they are called to be—a space where there is encouragement to walk along the way of Jesus Christ and walk with fellow travelers accompanying them on this journey.
Such a community of people are becoming together who they are called to be in their lives and in a specific context, which it itself as a context and as a space filled with many people, called to redemption in the light of God’s immanent transcendence. As people resonate with this work of the Spirit they are both lifted up towards Christ and situated even more in their place—becoming incarnations of God’s reality with, for, and among a particular location. This is a work of transcendent immanence, participating with the Spirit in the redemption of a context, helping it to realize what it was called to be and helping those within it learning who to be.
This is, to be sure, a profound work, a work that we see most fully realized in the work of Jesus, whose incarnation resonated within his particular context, and then as people were transformed beginning to resonate in many other contexts, reaching all around the world. These pockets of resonance carry on this mission of the Father, which is the mission of Christ, which is the mission of the Spirit, gathering all of space and time into the resonance of God’s redemption and relationship. Put in such terms, it seems incredible that such a mission would be entrusted to people—all of whom are not yet fully who they are called to be themselves and yet are, in the midst of their own becoming, called to participate with God in the liberating work of the church. We are being formed as we are being sent. “It is,” as Jon Huckins puts it, “the only way to fully step into a vocation of Jesus apprenticeship. It is emulating our rabbi.” Part of this emulation, then, is the posture of entrusting.
Just as Adam was intended as a mediator and to represent to it God’s identity and to steward it in submission to God, so to Jesus came among us, in part, to serve as a model and a mediator—for creation in general and for the misguided humanity in particular. This role of mediator and representation was passed on by Jesus to his disciples, not staying among them but leaving and in this leaving, allowing the Spirit to enter into the life of the church with new power and authority. This is not necessarily something the disciples would have chosen on their own, as Jesus was, without a doubt, much more trustworthy in such a mission than they were. Indeed, one might say that entrusting such people—then and now—to such a task is dangerous.
Yet, this is the work of God, calling others to be who they were made to be in the midst of the mission each were called to participate in: being sent into this world for the sake of this world. This is a community task, as it is as persons within a community that we begin to represent God to this world. “God’s mission wasn’t designed to advance with a set of sent individuals. It was designed to advance through a faithful people living as advocates of the missio Dei.”