THE GOSPEL AS INCARNATION
“At ecumenical meetings many Orthodox theologians often tend to gloss over problematic issues in silence, and to idealize conditions within the Orthodox Church. In a pan Orthodox theological conference like this, however, we must soberly acknowledge the reality and proceed to self-criticism” (Mission in Christ’s Way pg. 77)
In the beginning was the Word, and the Word was with God, and the Word was God.
And the Word became flesh and dwelt among us.
He alone being Word of the Father and above all, was in consequence
St. Athanasius
I would like to reflect on the interconnection between the incarnation and Christian mission in three related areas:
Because of the incarnation all matter has the potential to be sacramental. The body of Jesus of Nazareth was the body of God. This is a scandal to the human mind. It is a scandal of particularity. How can a particular human body be at the same time the body of God? Nevertheless, this is the message of the incarnation that a particular human body of Jewish genetic makeup in first century Palestine was the body of God
“Christian mission does not seek to “conquer” the world; neither does it aim to spread and project a Christian commonwealth that controls everything. Its purpose is not to increase the authority of an organized church, but to serve the world with love and humility, to offer it salvation. It is not simply a matter of transmitting religious teachings, but the “incarnation” of the Word in new geographical areas and new circumstances with a view to the establishment of new “churches,” of new nuclei of truth and grace, where the sacraments of the Kingdom will be celebrated and where its coming will be experienced in thanksgiving and praise.” (Mission in Christ’s Way pg. 128)
Today, the historical success of the cultural incarnation of Orthodoxy also marks out the limit of its achievement and therefore, the point at which its failure begins. Because of the success of incarnation in previous centuries, it has appeared to many that the need for incarnation no longer exists, because we have achieved perfect Orthodox Christian cultures.
The tragedy is that the particularities produced by the principle have now become absolutes. Too often, traditionally Orthodox lands now perpetuate the particularity as an absolute in defiance of the principle which created it.
St. Cyril and St. Methodius
At the same time, it must be affirmed that a great deal of wisdom and holiness is to be found in the historical Orthodox incarnation. Centuries of prayer and living with God, has produced a way of life which is deeply transformed by Christ. It is not wise, to lightly or flippantly dispense with the old in order to make room for the new. The application of the ancient principles of incarnation must be done with great care so that the treasure won through centuries of experience is not lost.
“The Christian who is incorporated into Christ…cannot think, feel, will, act or see the world in a different way from Christ….it is impossible for him to be indifferent to the millions who still live as ‘strangers to the covenants of promise, having no hope, and without God in the world.’”
(Mission in Christ’s Way pg. 58)
Incarnational is not a marketing strategy
The incarnational process for the Christian missionary is not simply a marketing strategy. The Christian missionary does not choose to become incarnate for those to whom he is witnessing Christ simply in order to be more effective. It is in fact an essential mark of truly Christian witness. The Christian missionary is incarnate because Christ has become incarnate for us. We cannot, and must not attempt to witness Christ unless we are willing to go through the process of self-emptying and incarnation on behalf of those to whom we would become a witness.
virtual experience is substituting for actual experience. This occurs in many areas which are too numerous and well-known to bear cataloging. To mention only a few, Facebook replaces friendship, video games replace Athletics and adventure, texting replaces conversation and pornography replaces the union of man and wife as one flesh.
How do we witness the incarnate Christ to the discarnate world? In order to become all things to all people, must we become discarnate in order that we might win the discarnate?
I think that part of the reality we face is that 21st century people feel themselves to be consumed by the technology that they have so enthusiastically embraced. We are like the ring wraiths of middle Earth, as we abandon incarnate life we gradually lose our identity and begin to feel thin and transparent.
Our challenge is not simply, like Morpheus, to venture into The Matrix in order to bring people out of it.
The real challenge is much larger. How do we as the church live and model the truly incarnate life of Christ within the discarnate virtual age in which we were called to minister?
Every culture has posed obstacles to its transformation in Christ. Along with the obstacles there are also seeds of the Logos everywhere. How do we find these seeds and nurture them in our age?