When I speak of inclusion, I first mean Christ’s inclusion of all humanity in the hypostatic union. That is, when the Word became flesh, Jesus Christ united himself to the entire human race. The union of divine and human natures in the one Person means that what Christ did, he did for all—his life, death, resurrection and ascension include everyone in the life of the Trinity.
This Good News carries with it an invitation to willingly participate in the eternal life and love of Father, Son and Spirit (perichoresis) so that the truth of our being would also become the way of our being (cf. T. F. Torrance and C. Baxter Kruger’s “Trinitarian” theology).
Trinitarian inclusion is not necessarily universalism. Though some Trinitarians are universalists, I am not. But my inclusivism means that I hope, pray and preach that all will ultimately see and respond to the revelation of Christ in them (Gal. 1:16, 2 Cor. 4:40) as they discover they have already been forgiven and reconciled to Abba through the work of Christ (Rom. 5:6-10, Col. 1:19-20).
Second, for me, our inclusion into the life of the Trinity must also become manifest through the full and practical inclusion of diverse people at Christ’s Open Table. Who is welcome? Who belongs? Who is included? ALL who were in Adam, all for whom Christ came, all whom Christ has invited, all for whom Christ died. A table too small for the least and the lost, “the publican and the sinner,” is not the Table of our Lord.
Brad Jersak, IN: Incarnation and Inclusion Pg 178