AUGUSTINE OF HIPPO
LATE IN THE twentieth century the distinguished American sociologist Talcott Parsons observed that societal leaders had “become the most important single component in the structure of modern societies.”1 This is perhaps even truer today. Ready examples of the incalculable necessity for moral leadership can routinely be found over the airwaves and on the Internet. Consider the 2010 explosion and sinking of the offshore oil rig Deepwater Horizon and the spill that followed. This was a horrific catastrophe for both human lives and the environment. We may never know exactly who knew what and when. But as the investigations and lawsuits ensue, it is worth considering what kind of impact even one single, courageous, devoted individual could have made to avoid this disaster. What will likely never be discussed, much less probed, are the many factors that would have needed to be in place for a courageous, moral leader to have prevented such a calamity.
Laws protecting whistle-blowers do exist in the United States. Their effectiveness may be questionable, but they do exist. Still, having a law to protect whistle-blowers is not the same as mandating the character required to “blow the whistle” in the first place. One would need the integrity to avoid rationalizing away or skirting responsibility, the values required to prioritize safety over profits, the self-esteem to face the scrutiny and even disdain of supervisors and coworkers, and the courage to risk losing a job or career.
If one or more of these characteristics are absent, the temptation to cater to one’s own fears and needs rises above what is morally true and best for all concerned. If moral leadership and courage win out, lives and livelihoods are saved, untold disasters are averted, and huge amounts of resources are preserved. In short, the world is a better place when leaders lead well. Such is the mentality that followers of Jesus must consider every morning as they enter the workplace to assume their responsibilities.
This is exactly what appears to have happened in the life of a low-level Google sales employee in the United Kingdom. The Guardian reported that Barney Jones came forward to give evidence against Google’s claims that it did not close sales deals in the United Kingdom and therefore was not liable to taxation in the country. Upon hearing this, with no financial incentives and facing the prospects of diminished employment opportunities for himself, Jones presented to the public accounts committee his evidence that sales deals reported in Dublin were indeed closed in London. Why go to the trouble? Jones stated that he stood up, because he believes his Christian commitment requires accountability for pursuing and achieving the good. Therefore, he couldn’t willingly “allow something within [his] power to just slip through.”2 There was no parade, no medal, and no reward, just an ordinary citizen doing his job with extraordinary courage.
The growing complexities of contemporary life make it increasingly difficult for us as both individuals and societies to know all that is occurring around us, so that we can discern both our needs and what is best. This was evident in the Deepwater Horizon disaster; there was no way for the fishermen, hoteliers, beachfront homeowners, or restaurateurs to protect themselves from the events that caused the massive oil spill. But the complexity of modern life also played a key role in the nationwide mortgage crisis and accompanying economic recession. Few people understood or were privileged to have the information about the nature and effect of the underlying investments that would threaten to demolish the world economy. In both instances, what was required, more than we realized, were leaders, professionals, and experts with the integrity and courage of Barney Jones to discern and pursue with all diligence what has for centuries been understood as the “general welfare.” How, where, and by whom is the kind of personal character forged that is sacrificially devoted to the public good?
GOD’S DIVINE CONSPIRACY
Even though this book is coauthored, we see this present work as progressing naturally from and building upon Dallas’s previous volumes. The Divine Conspiracy came as the third book in the series. The first installment, In Search of Guidance (later retitled Hearing God), describes how life in God’s kingdom promises an intimate, conversational relationship with God. The king of this kingdom of goodness wants to be in conversation with us about our lives. The book explains how we can experience this reality.
The second, The Spirit of the Disciplines, seeks to explain another aspect of this intimate relationship with God. As we develop a conversational relationship with God through the Holy Spirit, we become apprenticed to Jesus—novices learning from the guidance of a master craftsman. And what this craftsman is teaching us is how to have a character like his and so embody God’s goodness. The book explains many of the practices and tools that facilitate spiritual transformation.
The Divine Conspiracy then shows how this intimate relationship of being apprenticed to Jesus has a direction and goal, using the Sermon of the Mount as a means of articulating a vision of the good news as the good life available in the kingdom of God—that is, available now. Next, how God works through the nitty-gritty details of our lives, work, relationships, bodies, thoughts, feelings, and desires to teach us how to live our life as Jesus would live it if he were in our specific context is covered in Renovation of the Heart. The Great Omission, a collection of essays, discusses the great opportunity that lies before our churches today as they attempt the task of creating disciples, of bringing people into the life-giving reality of Jesus and his kingdom ways—and the great tragedy that occurs when this opportunity is not fulfilled.
These previous works provided a vision for personal transformation, the how and why for what we are to be working on in the Christian life. This work hopes to expand our vision so that we begin to glimpse God’s kingdom goals over and above the work he is doing in our own lives and better see his overarching objectives for the world. In God’s kingdom we are not solely concerned with our personal transformation (which by itself would be spiritual narcissism), but also with how we are part of a larger work of transformation: the reconciliation of all things. We are concerned with how God wants to accomplish this work both in and through us.
In the New Covenant Jesus has purchased, we are introduced to the true reality of all things. Through the Spirit of Christ we can draw from this reality so that we may know, in all of the areas that touch our lives—in our work, ministry, family, society, culture, government, institutions, art, play, research, religion—the goodness and provision of an all-sufficing, want-erasing, fear-eradicating, peace-loving Shepherd. Such a precious gift is not for sale, nor is it a chip with which to bargain in our society.
No doubt many will vehemently disagree with the notion that God is calling all leaders to extend the kingdom of God to whatever areas they are involved with. Some will insist that the church, or Christians in general, lack the expertise, competency, and responsibility for such a task. Many who hold this position argue from history’s numerous examples of the ill effects that resulted when individuals, groups, or societies claimed Christian sovereignty over all areas. Horrific examples of cult practices, fundamentalist separatism, religious elitism, and doctrinal exclusivism are available for all to see. The so-called New Atheists have made a small fortune elaborating the ghastly tragedies that tarnish the history of the Christian religion. On the other side are those who argue that political power games that readily employ arm-twisting influence, backroom deals, and billion-dollar political action committees are the weapons and tactics that must be used by Christians on the battlefields of modern cultural warfare.
With regard to both these viewpoints, we simply note that making the claim that some activity or ideology is Christlike or is being engaged from a Christian perspective may not in fact be the case; it may be altogether unchristian and non-Christlike. What is advertised is often very different from what is delivered. Certainly issues of interpretation are involved, but interpretation is not the end of the matter. Many activities and motives ascribed to Jesus or the Christian worldview are verifiable misrepresentations of Christlikeness, despite claims to the contrary. Part of the means of discerning