These three paragraphs, penned in 1991 by Lesslie Newbigin, changed my life as soon as I read them. Part of a larger treatment of “the gospel as public truth,” I repeat them here so I don’t forget the central why behind my seemingly endless (and multiplying) labors at Denver Institute.
And I post them for you, my fellow “undercover agents,” so that we might both know that we are not alone.
First, while the Church as a corporate society cannot identify itself with particular political programs, it must be the responsibility of the Church to equip its members for active and informed participation in public life in such a way that the Christian faith shapes that participation. Public life is the area where the principalities and powers operate. There are structures and forces which have a transpersonal character. The person who operates within them is not free to act as if he or she was a free individual. There is some freedom, but it is limited by the structure of the whole. If I understand the teaching of the New Testament on this matter, I understand the role of the Christians as that of being neither a conservative nor anarchist, but a subversive agent. When Paul says that Christ has disarmed the powers (not destroyed them), and when he speaks of the powers as being created in Christ and for Christ, and when he says that the Church is to make known the wisdom of God to the powers, I take it that this means that a Christian neither accepts them as some sort of eternal order which cannot be changed, nor seeks to destroy them because of the evil they do, but seeks to subvert them from within and thereby bring them back under the allegiance of their true Lord.
There is a beautiful illustration of this in Paul’s dealing with the runaway slave Onesimus. In the letter which goes to Colossae he tells Christian slaves to obey their earthly masters, because they are in fact serving the Lord in doing so. He does not tell Onesimus to go underground in Rome or wherever. He sends him back to his master as a slave, but he sends him back with the status of an apostolic nuncio. The structure is not simply smashed – as so much popular political rhetoric advocates; it is to be subverted from within.
But undercover agents need a great deal of skill. We do not spend enough of our energies in training undercover agents. A psychiatrist who was a devout Christian was recently asked whether her Christianity informed her work in the consulting room. She replied: “But that would be unprofessional conduct.” What kind of preparation is needed to enable a psychiatrist to discern the ways in which her profession could be subverted from its allegiance to other principles and become an area where the saving work of Christ is acknowledged? What would be the specific kind of training for a teacher in the public schools, for an executive in a big corporation, for a lawyer or a civil servant? Do we not need to invest much more of the Church’s resources in creating the possibility for such training? It cannot be done by clergy, though they have a part. It calls for the vigorous development of lay programs in which those in specific areas of secular work can explore together the possibilities of subversion. I know that much has been said along these lines, and yet there is little to show for it. In small enterprises of this kind in which I have been involved I have found that there was great enthusiasm once the purpose was understood. For undercover agents, it is a great thing to know that you are not alone.
Rich
Love