John G. Flett on The Witness of God
This quote is worth pondering. It sets the present mission of the Church in a richer eternal and Trinitarian context:
“Witness is the nature of the Son’s relationship with the Father (John 14:10), the Father’s relationship to the Son (John 5:32), the Spirit’s relationship to the Son (John 15:26), the Son’s relationship to the disciples (Acts 26:16-18), and the disciples’ relationship to the Son (Rev. 7:9-10). Witness is not something beyond which the community will move in the eschaton. It is the very nature of the eschaton, for it is the very nature of the history that is the human fellowship with the divine (pp. 224-225).
While much of Fleet’s book is a critique of the use of the “missio Dei” motif (it has functioned almost like a “Master Signifier” to link it with the fascinating and troubling book, The End of Evangelicalism? by David E. Fitch). However, in chapter six (“The Trinity Is a Missionary God”) Fleet gets to his positive construction. The following paragraph summarizes his thesis well:
“The question of the grounding and consequent form of mission is, first, a question of who God is in himself. God is a missionary God because his deliberate acting in apostolic movement toward humanity is not a second step alongside – and thus in distinction to – his perfect divine being. In his economy, in his movement for the human, God lives his own eternal life….Second, it is a question of how it is actual that this God lives his own proper life in the economy of salvation. Jesus Christ, the mediator between God and humanity, has objectively completed the reconciliation of the world, and he calls humanity to active participation in the fellowship of God’s self-humiliation and his exaltation of the human. Third it is a question of the accomplishment of reconciliation. The Spirit acts to secure the human’s subjective involvement in God’s act, uniting the human with the history that takes place first in God’s own life and then in the history of Jesus Christ with us. Participation in this history takes the particular form of a servant. That is, the community accompanies Jesus Christ in his mission as she herself is an apostolic community – shaped to be so by the witness of the Spirit” (197).
For a helpful reviews of the book see the following:
Deanna Ferree Womack’s review at Princeton Theological Seminary
W. Travis McMaken at Der Evangelische Theologe
Sarah Wilson at The Lutheran Forum
And for some helpful background to the discussion, see the post by Andrew Perriman: