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EDITOR'S BOOKSHELF INTERVIEW

Biblical books like Ephesians and Luke give us examples of inclusion, but the language of inclusion is not itself scriptural language. Where does the language of inclusion come from? And how did it come to be dominant in mainline Protestant circles?

I really don't know, but I hear it all the time. I hear inclusion and inclusivity, and statements like, "We are an inclusive parish." When I looked up the word inclusion, I found that part of its root meaning has to do with commitment. And so if I am to be included in a family, a congregation, or a club, then there's some commitment on my part to what that group stands for. And then there's some commitment on their part to be with me.

I think that we are, as Christian congregations, called to be always welcoming the stranger. But inclusion is more serious than welcoming because it has to do with commitment. I get nervous when I hear people say, "Everybody is included here." I want to say, "Yes, but what do you stand for?"

You talk about how a commitment to the essentials is necessary before we can choose how to work things out. How do we decide what the essentials are?

First of all, it's a community exercise to determine the essentials. It's not something that Caroline and David figure out on their own.

Also, it must be done prayerfully.

And there are certain basic documents. For me, it's the baptismal covenant, those five promises we make. Does this respect the dignity of every human being? Does this proclaim by word or deed the good news of God in Christ? Does this work toward justice? Just keep asking all those questions. Does this do that? And so we must have community and prayer and prayer in community. And we must have some plumb lines against which we measure things.

In the most primitive version of the gospel, Jesus announces, "The kingdom of God is at hand. Repent and believe the gospel." Repentance and invitation go hand in hand in the most basic level of Christian faith.

I honestly hadn't thought about it in quite those terms. But I think this business of commitment touches on it. If I'm going to commit to becoming one with you, with your community, then if repentance is turning, in some way I'm turning both away from and toward. If I have to make a serious commitment, then that would be another way of talking about repentance. I'm turning from who I still am and turning in a new direction and walking in your door. Your part is to help me with that.

Copyright © 2004 Christianity Today. Click for reprint information.

Good Fences: The Boundaries of Hospitality is this month's selection of Editor's Bookshelf. Elsewhere on our site, you can:

Read an extended review of Good Fences.

By the book online from Christianbook.com and other book retailers.

More information is available from the publisher.

Earlier Editor's Bookshelf columns include:

Freeing God's Children

Building Alliances to Save Lives | Why evangelicals' partnership with others to fight persecution worked—and where the coalition is heading. (Sept. 22, 2004)

Operation Human Rights | How evangelicals got outside their comfort zone to help the oppressed overseas. And interview with Allen D. Hertzke. (Sept. 22, 2004)

Evangelicals' Conflicting Interests in Fighting Persecution | It took more than a concern for human rights to motivate churches' and ministries' powerful grassroots. An excerpt from Freeing God's Children. (Sept. 22, 2004)

Da Vinci Code Rebuttals

Da Vinci Dissenters | Four books try to break, crack, or decode the deception. (June 15, 2004)

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December 2004, Vol. 48, No. 12