Before getting there, it should be noted that humans have a sense that something is amiss, something is terribly wrong. In that is a realism of life, but with it a sense of something far better. Leo Tolstoy was a clear example of this. What the issue is here is our eikonic status. What does it mean to be Eikons of God?
Who is God? What is at the heart of who he really is? Jonathan Edwards, considered America's greatest theologian, saw God in terms of intratrinitarian love. And a love that desired to share itself and pulsate throughout all God's creation.
In the thought of earlier theology, from Gregory of Nyssa based on the gospel of John, God is all about perichoresis. This is the teaching of Jesus, that he is in the Father, and the Father is in him. Speaking of the Trinity, it is about the interpenetrative movement and relationship of mutually indwelling love- of the Father, Son and Holy Spirit. And God created humans as his eikons, to share in this communion, through union with him.
This leads Scot to make a modification to his earlier definition of the gospel:
the gospel is the work of the triune, interpersonal God to restore Eikons to God and others into that divine communion, and to unleash it into the rest of the world.What do we see in our world that reminds us of this perichoresis? What is at the heart of our existence and purpose? What is the antithesis of this, experienced by humankind at the Fall (Genesis 3)? What does God's restoration of us look like now? And what will it look like when God is "all in all" (1 Corinthians 15; also Revelation 21, 22; note Scot's reference to Dante's Divine Comedy)? Heavy theological questions. We do need to boil these down to where we live, as well as where all of us eikons live, throughout the earth.