God’s Kingdom & Our Hands
What role, if any, do our hands play in God’s Kingdom? In his collected essays and lectures titled Signs Amid the Rubble (edited by my former professor, Geoffrey Wainwright), bishop and missiologist Lesslie Newbigin describes the Kingdom of God as the realm of God’s rule in human society and all creation – a rule that will not be fully realized until the last things, the eschaton. He elaborates on why God’s Reign cannot yet be fully realized:
The perfect society cannot lie this side of death. And moreover it cannot be the direct result of our efforts. We all rightly shrink from the phrase “building the Kingdom of God” not because the Kingdom does not call for our labor, but because we know that the best work of our hands and brains is too much marred by egotism and pride and impure ambition to be itself fit for the Kingdom. All our social institutions, even the very best that have been produced under Christian influence, have still the taint of sin about them. By their own horizontal development they cannot, as it were, become the Kingdom of God. There is no straight line of development from here to the Kingdom.
But if we, with all our our wisdom and sweat and blood, cannot help but fail in any effort to bring God’s Kingdom “on earth as it is in heaven,” does our effort still matter? Do we need to work towards the Kingdom in some capacity, or can we simply sit with legs folded and enjoy a latte while all creation languishes?
Newbigin describes how good ministry is reliant upon the resurrection for its meaning and purpose, and how in Christ even death does not completely swallow up our effort. John Ortberg may be right that it all goes “back in the box” when the game is over, but as Easter people we also know that death does not get the last word. The work of our hands, directed towards God’s purposes, is not work done in vain:
Our faith as Christians is that just as God raised up Jesus from the dead, so will He raise up us from the dead. And that just as all that Jesus had done in the days of his flesh seemed on Easter Saturday to be buried in final failure and oblivion, yet was by God’s power raised to new life and power again, so all the faithful labor of God’s servants which time seems to bury in the dust o failure, will be raised up, will be found to be there, transfigured, in the new Kingdom. Every faithful act of service, every honest labor to make the world a better place, which seemed to have been forever lost and forgotten in the rubble of history, will be seen on that day to have contributed to the perfect fellowship of God’s Kingdom. (46-47)
No act of faithfulness to God’s Kingdom is ultimately lost, just as no person who has turned to God will be lost, for God will raise us up and make us participants in the fullness of His Kingdom – a Kingdom which we have not built, but a Kingdom to which our work has pointed, longed for, and honored.
Rightly understood, Newbigin’s point undermines the regnant eschatologies (ideas re: the last things) of many conservative and liberal Christians. This view of the Kingdom as God’s realm coming to earth mitigates against any view that our eternal life is some individualistic experience of pure spiritual being, which is really a sort of gnostic existence; the Reign of God is communal, embodied, glorious, and yet physical. The Kingdom is not, as many conservative Christians name it, “going to heaven when we die.”
Newbigin’s insights also remind us that the Kingdom is not ours to build, contra the social gospel of the early 20th century and many liberal Protestants since then. The most perfect society humans can build cannot and will never be God’s Kingdom. Having the right people in power or the right system in place does not equal God’s perfect society. And yet, with our hands we can move the needle here and there towards a better reflection of God’s purposes. We participate in that perfect Reign that is inbreaking when we insist that the way things are is not the way things shall be or should be.
I’ll close with a prayer purportedly from Archbishop Oscar Romero, the Catholic martyr gunned down at the mass for his Kingdom stance on the widespread corruption at that time in El Salvador. I believe this prayer strikes the balance that Newbigin names in the essay quoted above. I hope, also, that you might find it meaningful for your life and ministry:
It helps, now and then, to step back and take a long view.
The kingdom is not only beyond our efforts, it is even beyond our vision.
We accomplish in our lifetime only a tiny fraction of the magnificent
enterprise that is God’s work. Nothing we do is complete, which is a way of
saying that the Kingdom always lies beyond us.
No statement says all that could be said.
No prayer fully expresses our faith.
No confession brings perfection.
No pastoral visit brings wholeness.
No program accomplishes the Church’s mission.
No set of goals and objectives includes everything.
This is what we are about.
We plant the seeds that one day will grow.
We water seeds already planted, knowing that they hold future promise.
We lay foundations that will need further development.
We provide yeast that produces far beyond our capabilities.
We cannot do everything, and there is a sense of liberation in realizing that.
This enables us to do something, and to do it very well.
It may be incomplete, but it is a beginning, a step along the way, an
opportunity for the Lord’s grace to enter and do the rest.
We may never see the end results, but that is the difference between the master
builder and the worker.
We are workers, not master builders; ministers, not messiahs.
We are prophets of a future not our own.