Calls for a transformational, wholistic, and cosmic redemption do not die. In fact, whenever sin is readily apparent in the news, the need for a solution (or at least a response) from Christians generally involves an appeal to the gospel. What else do believers have? (Short answer: as created beings, they have a lot more — just think of all the subjects in a university or college course catalog and imagine saying after reading all that “the gospel is always the only answer to human hardship.”)
Here’s one way of talking about Cosmic Redemptive Christianity:
CRC is a redemptive-historical view of the gospel. Tim Keller’s definition of the gospel is a great example. He defines it this way: “Through the person and work of Jesus Christ, God fully accomplishes salvation for us, rescuing us from judgment for sin into fellowship with him, and then restores the creation in which we can enjoy our new life together with him forever.” The difference is subtle but overwhelming in its implication for the black experience in America.
The key phrase here is “restores the creation.” [Great Commission Christianity] sadly does not include creation, the kingdom, or redemption as a necessary part of the gospel. Leaving out “creation” explains why GCC struggled to encourage Christian involvement in social issues.
I’d define the gospel by saying it is the good news of God’s saving work in Christ and the Spirit by which the powers of sin, death, and judgment are overcome and the life of the new creation is inaugurated, moving towards the glorification of the whole cosmos.
As such, this Gospel message is indeed anemic as it does not properly answer to the nature of mankind, nor the restoration of all that is the image of God in man. If man as the image of God includes not only soul, righteousness, and immortality, but also his physical nature, his social relations, and even his proper habitation, then the message of redemption—i.e., renewal “after the image of him that created him”—must of necessity be, in Bradley’s words, “the good news of God’s saving work in Christ and the Spirit by which the powers of sin, death, and judgment are overcome and the life of the new creation is inaugurated, moving towards the glorification of the whole cosmos”; that is, something like “Cosmic Redemption Christianity.”
If the message of redemption includes anything less, then man is not being restored by the Gospel; but if we take seriously all that it means to be made in the image and likeness of the Triune God, then we must likewise take seriously all that is included in man’s redemption, and craft our mission and message accordingly.
Talk about setting expectations high.
That’s not exactly what Paul told the church in Corinth (who had a fair amount of troubles — wealth gap, incest, imperial injustice):
For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. 2 For in this tent we groan, longing to put on our heavenly dwelling, 3 if indeed by putting it on we may not be found naked. 4 For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. 5 He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.
6 So we are always of good courage. We know that while we are at home in the body we are away from the Lord, 7 for we walk by faith, not by sight. 8 Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him. 10 For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. (2 Cor 5)
That’s a tad dualistic for some inclined to a cosmic gospel. But Calvin lays it on thick in his commentary on this passage:
The body, such as we now have it, he calls a house of tabernacle For as tabernacles  are constructed, for a temporary purpose, of slight materials, and without any firm foundation, and then shortly afterwards are thrown down, or fall of their own accord, so the mortal body is given to men as a frail hut,  to be inhabited by them for a few days. The same metaphor is made use of, also, by Peter in his Second Epistle, (2 Peter 1:13, 14,) and by Job, (Job 4:19,) when he calls it a house of clay. He places in contrast with this a building of perpetual duration. It is not certain, whether he means by this term a state of blessed immortality, which awaits believers after death, or the incorruptible and glorious body, such as it will be after the resurrection. In whichever of these senses it is taken, it will not be unsuitable; though I prefer to understand it as meaning, that the blessed condition of the soul after death is the commencement of this building, and the glory of the final resurrection is the consummation of it. . . .
As, however, it is natural for all animals to desire existence, how can it be, that believers are willing to cease to exist? The Apostle solves this question, when he says, that believers do not desire death for the sake of losing any thing, but as having regard to a better life. At the same time, the words express more than this. For he admits, that we have naturally an aversion to the quitting of this life, considered in itself, as no one willingly allows himself to be striped of his garments. Afterwards, however, he adds, that the natural horror of death is overcome by confidence;  as an individual will, without any reluctance, throw away a coarse, dirty, threadbare, and, in one word, tattered garment, with the view of his being arrayed in an elegant, handsome, new, and durable one.
Farther, he explains the metaphor by saying — that what is mortal may be destroyed  by life. For as flesh and blood cannot inherit the kingdom of God, (1 Corinthians 15:50,) it is necessary, that what is corruptible in our nature should perish, in order that we may be thoroughly renewed, and restored to a state of perfection. On this account, our body is called a prison, in which we are confined.
Calvin could be wrong, though saying that about holy writ may take a little more chutzpah. Maybe Reformed Protestants misunderstood the gospel until Tim Keller started planting a church in New York City.
Or maybe, people who think about Great Commission Christianity are not shocked by sin and its consequences in this life because they look for a time and place when suffering will completely end. Meanwhile, the Cosmic Redemptive Christianity advocates are the ones who expect heaven to come down to earth and are endlessly frustrated if not enraged when it doesn’t happen.