The Kingdom and the Mission of God
N.T. Wright and Michael Bird have a singular aim for writing Jesus and the Powers.
After starting with a description of who they are NOT[1] and then spending an additional paragraph describing what the book would NOT be like, they state their book’s objective: “to say that, in an age of ascending autocracies, in a time of fear and fragmentation, amid carnage and crisis, Jesus is King, and Jesus’ kingdom remains the object of the Church’s witness and work.”[2] They are going to unpack what it looks like to live for Jesus’ kingdom and have a faithful presence, particularly in the public sphere. “Faithful presence” is what I want to focus on, but first let’s talk about the kingdom of God.
This focus on the kingdom as the object of “the Church’s witness and work” comports with what missiologists have written about the kingdom. For example, German missiologist Georg Vicedom stated, “The kingdom of God might be described as the goal of the missio Dei.”[3] This contradicts what many believe to be the goal of God’s mission – that God’s goal is simply “to get people into heaven.” In fact, Wright and Bird highlight the reality that for those in the “early church, the kingdom of God was never about going to heaven.”[4] In God the Real Superpower, Nelson Jennings writes that God has a “grand mission to build his good and just kingdom.”[5] Rather than tasking humans to build the kingdom, God calls his people to participate with him in his mission as he builds his kingdom.
The question could be asked, if we aren’t saved to simply “get into heaven,” then what is our salvation for? What is our mission? Jennings states that redeemed people are sent into God’s “world to live for his kingdom.”[6] In one sense, people who put their faith in Christ are called to do what they were purposed to do in Genesis 1 – to “be fruitful and multiply and fill the earth and subdue it, and have dominion…” (Gen 1:28). James Davison Hunter captures the calling of redeemed people this way: “When people are saved by God through faith in Christ they are not only being saved from their sins, they are saved in order to resume the tasks mandated at creation, the task of caring for and cultivating a world that honors God and reflects his character and glory.”[7] Wright and Bird are going to emphasize Hunter’s posture later in their book, but let’s quickly define the kingdom of God.
In my opinion, one of the better summations of the kingdom is from the late theologian Anthony Hoekema. Hoekema explained that the “Kingdom of God is the reign of God over the entire created universe, dynamically active in human history through Jesus Christ. To be a subject of that kingdom means obedience to God in every area of life.”[8] Wright and Bird’s summation is consistent with this definition, as they explain that “the kingdom is about God’s rescue and restoration of the entire creation as worked out in the context of Israel’s covenantal history and God’s action in the person and work of Christ.”[9]
So what? If the mission of God is about the kingdom, and if we are called to “build for the kingdom,”[10] as Wright and Bird argue (instead of building the kingdom), then what does it look like to live for – to build for – Jesus’ kingdom? Hoekema’s definition highlights a call to comprehensively live “coram deo – before the presence of God,”[11] in all of life. At home. In private. In and among our families and neighbors. In our community. In our various vocations. And of course, in the public sector. This is where Wright and Bird’s use of Hunter’s “faithful presence”[12] plays out. Referring to the witness of Christians, they write, “By ‘witness’, we mean offering a type of ‘faithful presence’, as James Davison Hunter calls it, in public institutions, where any power wielded is redemptive and relational rather than concerned with power attained by any means.”[13] For Hunter, and also for Wright and Bird, faithful presence is how one builds for the kingdom.
Faithful presence points to the fact that I am ultimately subject to Jesus’ kingdom, not my own. It’s about signposting – “erect(ing) signs of God’s ultimate reign – not more, but certainly no less either.”[14] For some, this may mean quietly doing one’s work to the best of one’s ability – whether one is an accountant, a barista, a cook, or a software developer – for God’s glory and for the benefit of one’s neighbor. In that case, where an opportunity exists to creatively talk about the larger story of God’s restorative work, centered on Christ, then one needs to be ready.[15] And yet, the vocation is not merely a platform for verbally sharing one’s faith. One’s work can be a calling and is part of what it looks like to faithfully live out the creation mandate given in Genesis 1. For others, faithful presence may require leveraging one’s network(s) to subversively speak truth – in word and deed – to power, perhaps not unlike what William Wilberforce’s network did in the 19th century to help abolish the British slave trade or what Martin Luther King, Jr. did in the 20th century to publicly counter discrimination and promote civil rights.[16]
How one lives in light of God’s reign – how one builds FOR the kingdom – in the public, private, and social sectors, can be worked out through a rule of life[17] in the context of the community of God’s people for starters (e.g., a local church), and with counsel from other seasoned Christ-followers who have navigated these spheres before. In this way, I think Christians will be better positioned to embody what Wright and Bird say about Christian faith, that it “is meant to be a public faith, for the common good, which compels us to do good, to make good, and to build good in private and public endeavors.”[18]
[1] Wright and Bird write, “We are not trying to be political theorists or social activists, but we are concerned with the political and social implications of the gospel.” (N.T. Wright and Michael F. Bird, Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies, London: The Society for Promoting Christian Knowledge, 2024, Kindle version, xiii of 185) I’ve written elsewhere about how some people build their identity by talking about who they are not, instead of starting with who they are and what they are FOR. See my post titled “Who Am I, Megalothymia, and Personal Responsibility” after reading Francis Fukuyama’s Identity: The Demand for Dignity and the Politics of Resentment. https://blogs.georgefox.edu/dlgp/who-am-i-megalothymia-and-personal-responsibility/
[2] N.T. Wright and Michael F. Bird, Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies, London: The Society for Promoting Christian Knowledge, 2024, Kindle version, xiii of 185.
[3] Georg F. Vicedom, The Mission of God, St. Louis: Concordia, 1965, 14.
[4] Wright and Bird, 8 of 185.
[5] J. Nelson Jennings, God the Real Superpower: Rethinking Our Role in Missions, Phillipsburg, NJ: P&R Publishing, 109.
[6] Jennings, 79.
[7] James Davison Hunter, To Change the World: The Irony, Tragedy, & Possibility of Christianity in the Late Modern World, New York: Oxford University Press, 236.
[8] Anthony A. Hoekema, Saved by Grace (Grand Rapids: Eerdmans, 1989), 229.
[9] Wright and Bird, 7 of 185.
[10] Wright and Bird, xiv of 185.
[11] Craig G. Bartholomew and Michael W. Goheen, The Drama of Scripture: Finding Our Place in the Biblical Story (Grand Rapids, MI: Baker Academic, 2004), 35.
[12] James D. Hunter writes about faithful presence in his book, To Change the World. I’ve referenced the phrase (see https://blogs.georgefox.edu/dlgp/networks-weak-ties-and-societal-change/) in an earlier blog post, too. He explains it this way: “A theology of faithful presence means a recognition that the vocation of the church is to bear witness to and be the embodiment of the coming Kingdom of God.” (James Davison Hunter, To Change the World, New York: Oxford, 2010, 95).
[13] Wright and Bird, 93 of 185.
[14] David Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, Maryknoll, NY: Orbis, 1991, 35.
[15] As an example, N.T. Wright states in another book, “If you work in information technology, how is your discipline slanted? Is it slanted toward the will to power or the will to love? Does it exhibit the signs of technology for technology’s sake, of information as a means of the oppression of those who do not have access to it by those who do? Is it developing in the service of true relationships, true stewardship and even true worship, or is it feeding and encouraging a society in which everybody creates their own private, narcissistic, enclosed world? Luther’s definition of sin was homo incurvatus in se, ‘humans turned in on themselves.’ Does your discipline foster or challenge that? You may not be able to change the way the discipline currently works. You may be able to take some steps in that direction, given time and opportunity, but that isn’t necessarily your vocation. Your task is to find the symbolic ways of doing things differently, planting flags in hostile soil, setting up signposts that say there is a different way to be human. And when people are puzzled at what you are doing, find ways—fresh ways—of telling the story of the return of the human race from its exile, and use those stories as your explanation.” (N.T. Wright, The Challenge of Jesus: Rediscovering Who Jesus Was and Is, Downers Grove, IL: InterVarsity, 1999, 185-186.)
[16] Wright and Bird, 91 of 185.
[17] For more on a Rule of Life, see https://www.thegospelcoalition.org/article/skip-resolutions-make-rule-life/.
[18] Wright and Bird, 150 of 185.
About the Author
Travis Vaughn
8 responses to “The Kingdom and the Mission of God”
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Hey Travis,
I really appreciate your deep dive into the concept of “faithful presence” as discussed by Wright and Bird. Your emphasis on how this plays out in both public and private spheres resonates strongly with the call for Christians to live out their faith holistically. The idea that our work, whatever it may be, serves as a platform for reflecting God’s kingdom is both challenging and encouraging. Your connection to Hunter’s notion of signposting is a great reminder that our everyday actions can indeed point others to the greater reality of God’s reign. Thank you for this thoughtful reflection!
Hunter’s concept of faithful presence does indeed include signposting, but the actual reference I included –“erect(ing) signs of God’s ultimate reign – not more, but certainly no less either” — is actually a reference to what the late South African missiologist, David Bosch, included in his book Transforming Mission. Here’s more of what Bosch said, including that reference: “In Jesus’ ministry….God’s reign is interpreted as the expression of God’s caring authority over the whole of life. Meanwhile, however, the counter-forces remain a reality. They continue to declare themselves as the real absolutes. So we remain both impatient and modest. We know that our mission will not usher in God’s reign. Neither did Jesus. He inaugurated it but did not bring it to its consummation. Like him, we are called to erect signs of God’s ultimate reign—not more, but certainly no less either (Kasemann 1980:67). As we pray ‘your kingdom come!’ we also commit ourselves to initiate, here and now, approximations and anticipations of God’s reign. Once again: God’s reign will come, since it already has come.
(See Bosch, David, Transforming Mission: Paradigm Shifts in Theology of Mission, Maryknoll, NY: Orbis, 1991, 35.)
Travis,
You write: “Faithful presence points to the fact that I am ultimately subject to Jesus’ kingdom, not my own. It’s about signposting – “erect(ing) signs of God’s ultimate reign – not more, but certainly no less either.”[14] For some, this may mean quietly doing one’s work to the best of one’s ability – whether one is an accountant, a barista, a cook, or a software developer – for God’s glory and for the benefit of one’s neighbor. In that case, where an opportunity exists to creatively talk about the larger story of God’s restorative work, centered on Christ, then one needs to be ready.[15] ”
What your post causes me to reflect upon is my bold, passionate very right-wing Republican friends and family who see their being “God’s faithful witness” as vocalizing what is wrong with our politics. Likewise, my sensitive-“elite” thinking more leftist leaning friends and family believe their strong stands are also a faithful witness. But they are equally “against” others.
From your perspective, what character qualities constitute a faithful witness for God’s Kingdom? How can we learn from this as move up and out into the world after this program?
First, I’d say to partly answer your question, read Pam Lau’s post this week – ha! And…
My quick response is humble creativity and a character that is willing to see others with whom we disagree as people made in God’s image. They must be treated with dignity and respect and NOT as “others” from whom we develop our identity over/against. That’s for question #1. For #2 I’d say prayer, wise counsel from trusted mentors and peers who have traversed their leadership contexts before us, along with a well thought-through rule of life with the gifts and stewardship of what we’ve been entrusted with from this program (maybe with the help of a coach)….are good places to start, I would think. Also check out one of my footnotes (I still laugh when I think of what Mathieu said last year, “I was going to use footnotes, but Travis took all of them.”) — see footnote #15 where I give an example from Wright. It’s actually something he wrote about in one of his earlier books.
Hi Travis,
I enjoyed reading your blogpost and it caused me to remember my latest decision about how much emotional capital I was going to spend on the current U.S. political circus we call the presidential election.
I was sitting in the early morning of a GoodSports Slovak baseball camp sipping my coffee and praying. I came to the startling conclusion that I had “returned to Joy” (RARE Leadership).
That “playing with kids” teaching baseball and having a great time communicating through my broken Slovak was were I wanted to be. My emotional capital was being spent that created relationship and an opportunity to speak about God.
The week in Slovakia, was in preparation for my 4 weeks in Ukraine, where I knew the stress level would be high. I am happy to report that Ukrainian Christians are leaping to the tasks God has set before them. There are no empty churches. In Ukraine we are doing soccer.
This is all to say, that while I enjoyed reading Wright’s “call to action.” I agree with you. What can I, “Russ” impact.
My secret weapon is fun. Our guiding principles for GoodSports is Love God, Love Kids, use sports when necessary.
Am I avoiding political theology activity?
Dr. LiVecche works as the executive editor for Providence Magazine. They write about themselves…Founded in 2015, Providence examines global statecraft with Christian Realism. We are inspired by Christianity & Crisis, the journal Protestant theologian Reinhold Niebuhr founded in 1941 to argue for the moral and geopolitical imperative of American leadership against totalitarian aggression. We believe American Christians have a special duty to interpret America’s vocation in the world today. We seek to uplift the best of historic Christian political theology, to foster wider conversation about spirituality in politics, and to create a community of serious Christian public thinkers serving America and the world.
This heady stuff…this summer I discovered that while applaud being “in the world, but not of it” I have returned to my Joy…. Playing! i think that is all the emotional capital I can spend these days.
Nice post.
Shalom
PREACH!
Love the deep dive into the mission of God. As I read your post, I wondered if you have made your way through David Bosch’s, Transforming Mission? While numerous good books on Church and mission have been printed since, I continue to view his book as one of the best.
In my neck of the woods, we are now having conversations about how we can unabashedly invite people to consider Pastoring/Ministry as a meaningful and important vocation. This has come about, at least in part, from our (correct) recognition that elevates all vocations as respectable and an important part of the creational mandate within God’s Kingdom. This elevation of all vocations as part of mission simultaneously seemed to diminish the goodness and importance of the Pastor/Missionary (that were in previous generations [incorrectly] revered as the most important vocations). It seems like the last 25 years of Missional theology (which I agree with and celebrate) has left the church unsure how to compel people to consider ministry…at least that’s how it’s playing out up here in Canada, which is likely contributing to the shortage of Pastors on the job market. What it like in your context?
Travis,
I am sitting here just taking in all the gold in this post.
You state “By ‘witness’, we mean offering a type of ‘faithful presence’, as James Davison Hunter calls it, in public institutions, where any power wielded is redemptive and relational rather than concerned with power attained by any means.” Your post reminded me of Dallas Willard’s thoughts on the Kingdom of God in the book “The Kingdom Life.” He leans into the necessity of transformation and states “the complexity of the kingdom is the vastness and infinite beauty of God’s realm that we will be discovering for all of eternity. The simplicity is that we discover all of that complexity of the kingdom by simply following Jesus. As we follow Him, we are also formed in Him.” (p. 30)
Simple yet complex. I imagine that is why it is a lifelong journey and pursuit.
I love how well you encapsulate the idea of faithful witness here. In fact, for those who may not read Jesus and the Powers, I’d suggest your blog post as a really good start on what building for the kingdom means/looks like.
In my world (denomination) I have to often remind leaders we arn’t “building the Kingdom” (a favorite but unfortunatly theologically ‘off’ motto) and I’d never heard the prhase ‘building for the Kingdom” but I like it.
I like even more how you so clearly and succinctly unpacked that. Thanks!