“The heretics prefer to iron out the creases in their doctrines of God and Christ, leaving a smooth surface where everything is laid bare. But the orthodox tradition leaves the bedsheets in a crumpled pile, with hidden and mysterious crevices. Ironing the divine linen is an impossible task, for God is like a fitted sheet—accomodating yet unwieldy. Talk about God will always have hidden depths and untidy corners.”
Several years ago I posted about Miroslav Volf’s definition of faith, which goes as follows:
Faith is not something we give to God. In that case, faith would be a work, and a silly kind of work because it would be work we do even though it doesn’t benefit anyone. But exactly the opposite is true. To have faith in God is to be “without works” before God (Romans 4:5). Faith is the way we as receivers relate appropriately to God as the giver. It is empty hands held open for God to fill.
On the way home from some care home services this evening, I listened to Garrison Keillor’s “News from Lake Wobegon” podcast from August 31, 2013. He concluded the week’s story with the following reflection:
“I used to think that faith… was sort of like a building block and you’d put all these blocks together and you’d build a house, sort of like the one the little pig built that the wolf could not blow down. And now I get older and I feel that faith is a matter of surrender, it’s a matter of just giving up and leaving that house and just walking out and experiencing the cold and the rain and doubt and confusion and trying to keep up your hope and some sense of gratitude. If you just keep up hope and gratitude maybe that’s… all you need…”
Not exactly the same thing as what Volf said, but then Keillor’s a storyteller first, theologian second. But open hands held open for God to fill and the notion of surrender to God run along the same lines. I like it.
Via Jesus Creed, “Four Cringe-worthy Claims of Popular Penal Substitution Theology.” This in particular stood out to me:
The word wrath in Greek is [org?], the root for our word “orgy” in English. When you look at how this word is actually used in the Bible, it’s more mysterious than you might think. It’s not just a synonym for “anger.” Paul tells the Ephesians that they were “formerly by [their] nature children of wrath” (which the NIV theologically edits to say children deserving of wrath). To be a child of wrath according to Paul is to be owned by “the desires of our flesh and senses” (Eph 2:3). It has nothing to do with God being angry.
In Romans 1:18, Paul writes that the “wrath of God is revealed from heaven against all ungodliness and wickedness.” If wrath were simply “anger,” we could expect Paul to elaborate on this statement by cataloguing a series of natural disasters with which God responded to punish humanity’s sin. Instead what we find is an account of the degeneration of humanity through the innate consequences of their sinful behavior. God “hands them over” to their lust, idolatry, etc, but He is not actively punitive independent of these innate consequences in His response to sin. This seems to suggest that God’s [org?] is the proliferation of sin itself.
I’m not sure we can separate God’s “emotions” from this entirely (and perhaps the writer doesn’t), but this is a point well worth considering.
After the discussion that arose with the post about being unwittingly Orthodox (“Unwittingly Orthodox?“), I thought it might be interesting to post my paper on God’s love and wrath, which was the last major research paper I wrote for my degree. It then occurred to me that there are a number of other papers I could make available here for posterity’s sake. I will begin to do so today–feel free to read them or not read them as you will.
The paper on God’s love and God’s wrath and how they relate developed out of a question that came to mind during one of our seminary chapels, in which Romans 5:6-11, or a portion of it, was quoted. It says this:
For while we were still weak, at the right time Christ died for the ungodly. Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. But God proves his love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. (NRSV)
There is a tension in this passage between God’s love and God’s wrath that I could not resolve. Not that all tensions in scripture need or can be resolved, but something about the tension between needing to be saved from God’s wrath and God saving us from his own wrath bugged me enough to pursue the question. Originally it was going to be an exegetical paper, limited to interpreting this passage, but it soon became clear that it needed to be more theological.
The response to the paper, which I had to present to the class and defend, was generally positive. While most seemed to agree with my conclusions, I sensed some discomfort (though nothing specific was expressed) at the possible implications of those conclusions. There was also a question about the way the paper was organized, which I acknowledge could have been better–my organizational choices were made for aesthetic reasons rather than for the natural/rational flow of the argument.
Anyway, here it is: “Love Wins? God’s Love and God’s Wrath in Romans 5.6-10” (pdf, 20 pages plus bibliography).
If you do read it, tell me what you think.
I don’t have a habit of giving myself theological labels. But I have said that, insofar as I know what it means, I am not a Calvinist. I am deeply troubled by Calvinism’s notion of predestination, whether it is double predestination or single (which, in my view, is by implication the same as double predestination). It may well be that I simply don’t understand the nuances of Calvinist thought, but, Calvinism having been explained to me a number of times, it never gets any clearer.
I’m reading an article by D. A. Carson–“God’s Love and God’s Wrath”–for a major paper due in a couple of weeks. It occurred to me as I read that I cannot deny the general notion of “election” because it’s there in scripture. Whether it is “clearly” in scripture is debatable. In fact, how we understand election is one of the foundational differences between Calvinists and Arminians. The notion is there. We’re just can’t agree on what it means.
As much as I cannot deny the notion of election, I equally feel like I am not in a place to take that notion much further than that: there are “elect”. Beyond that we start getting into the question of who’s “in” and who’s “out”, which, while not completely inappropriate, too easily devolves into sectarianism and a level of dense and nit-picky theological mumbo-jumbo that exhausts me in its sheer unhelpfulness. As if we can have any degree of certainty about who “the elect” might include. Even if we do manage to define every theological concept relevant to “election” to its finest point, so little of it (if any at all) is, in the end, in our control, that thinking about it seems like an exercise in futility.
I guess it’s a pastoral bent in me that rails against this kind of discussion. The gospel is not about who is “elect”, it’s about Jesus Christ as (and currently Scot McKnight’s King Jesus Gospel is influencing my thought) the fulfillment of God’s work to set the world right through his covenant promises to Israel (or something like that). That leads to salvation. We can’t determine with a great deal of certainty whether or not we are among the elect who will be saved until it’s too late to do anything about it (if indeed we could do anything about it!). So what’s the point of worrying about who is “elect”? All we can do is trust in and follow the example of the one who lived, died, rose again, and ascended into heaven, and will return. Never mind “elect”.
Maybe I’ve missed the point of Calvinist “election” entirely. Or maybe this makes me an Arminian.
Not that it matters.
It’s pretty common in film and television to see people who are functionally atheistic or non-religious to turn to God when it suits them. For instance, a character who under normal circumstances does not profess belief in God or practice any sort of religious observance, will begin to pray when there is an in-flight emergency or when they are up for a big promotion. I’ve been watching through the Seinfeld series again and noticed an unusual twist on this theme.
In the season 4 episode entitled “The Pilot, Part 1″, NBC finally confirms that they will begin shooting the pilot for the sitcom George and Jerry have been writing. George begins to panic about what might happen, so he visits his therapist. They have the following conversation:
George: What if the pilot gets picked up and it becomes a series?
Therapist: That’d be wonderful, George! You’d be rich and successful!
George: That’s exactly what I’m worried about. God would never let me be successful–he’ll kill me first! He’ll never let me be happy.
Therapist: I thought you didn’t believe in God?
George: I do for the bad things!
This is a clever observation about how we approach the subject of God. When bad things happen, the question of God inevitably arises. Under normal circumstances–when things are “good”–God rarely comes to mind.
I’m not suggesting that the question of a loving, all-powerful God allowing pain and suffering isn’t problematic or important to consider. I do think that the question is rather lop-sided. The question is always fundamentally, Can I believe in a God who allows these things to happen? or Can such a God be good? Beauty and goodness, on the other hand, rarely, if ever, come into the conversation. I’ve never heard anyone ask, Can I believe in a God who creates such profound beauty?
It seems to me that a balanced approach to the question must include not only evil and suffering, but also beauty, goodness, and from a Judeo-Christian perspective, redemption–that is, God’s response to evil and suffering.
I realize, of course, that God’s love and goodness is itself in question. What I’m talking about, however, is not God’s own goodness per se. Instead, just like the existence (for lack of a better term) of evil and suffering raise questions about God, so should the existence of goodness, beauty, and love.
I don’t know precisely how we bring these things into the discussion. I don’t like the idea of weighing evil and suffering against goodness and beauty, as if they were on a scale, and answering the question based on which “weighs” more (even if one could argue that, at least in the long run, goodness and beauty win out).
Still, it seems to me that if we are talking about a God who creates and exists–which I think we are when we ask about evil and suffering–then we must equally consider goodness and beauty. If we don’t, evil and suffering seem to become issue conveniently chosen simply to support a foregone position. The issue isn’t completely dealt with if beauty and goodness are not included.
Today was the first day of a week-long class called “Islam and Current Events” (interesting timing with the death of Osama bin Laden). It was very stimulating. The professor (Dr. Nabeel Jabbour–from off-campus) noted that there are two sides of the coin in terms of what is presented regarding Islam and the Middle East. Muslims get one side; the West gets another. One of the aims of the course is for us to get the side we don’t normally hear.
Joel noted accurately that pretty much everything he said today is new material. It was all very interesting, but what was of particular interest to me was trying to understand Islam from a Muslim point-of-view.
Christians normally approach the topic with what they assume is a direct-correspondence approach: compare our guy and their guy, our scriptures and their scriptures. They have Muhammad, we have Jesus; they have the Qur’an, we have the Bible. We make the connections, assuming their figure and scripture are analogous to ours, and think we understand Islam.
Dr. Jabbour argued that this kind of comparison does not, in fact, work to understand Islam. Christians won’t understand Islam if they assume the same thing about Muhammad and the Qur’an as Christians do about Jesus and the Bible. It’s not simply a matter of saying, the Qur’an is their authoritative book, just like the Bible is our authoritative book.
In fact, the comparisons that work–that is, the views that we could say are analogous between the two religions–are quite unexpected. Here are the main ones we discussed:
1. We cannot directly compare Jesus and Muhammad. Christians believe that Jesus Christ is the eternal, uncreated word of God. Muslims believe nothing of the sort about Muhammad. In Islam, the closest analogy to Jesus is actually the Qur’an, which they believe is the eternal, uncreated word of God.
2. The closest analogy for Muslim belief about Muhammad is Mary, the mother of Jesus. Both Mary and Muhammad are believed to be passive receivers of the eternal, uncreated word of God–Jesus Christ and the Qur’an, respectively. Mary was a virgin, meaning that Jesus wasn’t simply the result of normal reproductive means. Similarly, Muhammad was illiterate, meaning that he did not just record the words of the Qur’an on his own. Mary was miraculously pregnant; Muhammad received the word of God by dictation, which his photographic memory retained rather like a tape recorder. Both have historically been venerated.
(I’m not interested in discussing critiques of the virgin birth or the dictation theory of the Qur’an. I’m simply highlighting the proper belief-comparison as discussed in class.)
3. The Bible and the Qur’an are not directly comparable either. The 10 Commandments would perhaps be comparable, because they are believed to have been dictated (actually inscribed) by God. Historically, however, Christians have not officially believed in a dictation theory of the Bible (divine inspiration and dictation are not the same thing). The Qur’an, by contrast, is believed by Muslims to have been dictated by God (through the angel Gabriel), so that it is the direct word of God.
The best analogy for the Bible in Islam, then, is their books on the life and teaching of Muhammad. Muhammad made a distinction between the dictated revelations he received and his own teachings, much like Catholics make a distinction between the pope’s ex cathedra statements and his other teachings. The professor didn’t say whether Muslims consider Muhammad’s non-dictated teachings authoritative, but it wouldn’t surprise me if they do.
So, an interesting lesson. It won’t do to simply compare Jesus and Muhammad or the Bible and the Qur’an. The proper analogies are, in fact,
- The Qur’an and Jesus
- Muhammad and Mary
- The Bible and books about Muhammad’s life and teachings
I’m still not quite sure how to approach linking to posts I’ve written on the other blog. I don’t want to cross-post here and have two sets of comments. It seems redundant to post here with comments closed so that if you want to comment you would have to do so there. Yet I don’t want to simply link there without some kind of “teaser”. So here it is:
In What St. Paul Really Said, N. T. Wright takes our understanding of “the Gospel” to what it would have meant for Paul and his contemporaries. Modern Christians–evangelicals in particular–have tended to define “the Gospel” as having to do with how people are saved. It is, to modern ears, primarily a soteriological concept. To some degree, then, “the Gospel” leans heavily towards being about us (this is my conception, not Wright’s).
Wright argues that for Paul, the Jews and the people of the first century Roman world, “the Gospel” would have been understood as something quite different–or perhaps it could be better phrased: something much bigger than just soteriology in a narrow “how are we saved” sense…
Here is an interesting take on the classic “left behind” passage in Matthew:
Matthew 24:37-41 is a key passage some Christians use to justify an escapist theology, approaching this world with a “Why shine the brass on a sinking ship?” attitude. In this passage Jesus likens “the coming of the Son of Man” to the time of Noah, when people “were unaware until the flood came and swept them all away.” Then Jesus gives two brief pictures of the effect of his coming: “Two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left.”
These verses have been employed to support the idea that God will one day evacuate, or “rapture,” all the righteous people, leaving behind an evil world destined for annihilation. Therefore, the thinking goes, Christians should focus exclusively on seeking to rescue lost souls rather than waste time trying to fix things that are broken in this doomed world. This perspective is evidenced in a comment I read not long ago from a well-known Bible teacher: “Evangelism is the only reason God’s people are still on earth.”
But a closer look at the context reveals that in those pictures Jesus gave of men in the field and women at the mill, those “left behind” are the righteous rather than the unrighteous. Like the people in Noah’s day who were “swept away,” leaving behind Noah and his family to rebuild the world, so the unrighteous are “taken,” while the righteous are left behind. Why? Because this world belongs to God, and he’s in the process of gaining it all back, not giving it all up.
I let go of “left behind” theology many years ago. I’m surprised, however, that I have never noticed or heard anyone mention that the central passage is not clear about who it is that will be whisked away and who will be left behind.
What do you make of that, Tim LaHaye?
I suppose I’d better post something. Two posts of largely non-original material–“Bob Ross” and “Footprints in the Sand“–continue to receive far and away the most hits on this blog, even on a day-to-day basis. I’m not sure what to do about that. Nothing, I suppose.
In the first half of Free of Charge: Giving and Forgiving in a Culture Stripped of Grace, which I have unfortunately not finished, Miroslav Volf writes about giving and how it relates to God. He describes God as pure giver, saying, “In relation to the world…God’s gifts only flow out” (37). He goes on to qualify the giving of God:
When God gives, it’s not a transfer of goods. We receive things from God not because God takes them from here (where God happens to be) and places them there (where we happen to be), but because God is present where we are and is continually giving to us all the things and abilities we have. To return something to God would be like pushing back to the giver the hand that gives (41).
I am, of course, just presenting a skeletal view of what Volf has to say in this section of the book. I found it particularly interesting in what he had to say with respect to faith. The distinction between faith and works has, in recent years, become less clear to me–at least as presented in the evangelical circles I grew up in. Faith is something one must “have” (or possibly “do”) in order to be saved. It is presented as almost a cognitive thing–an act of the intellect. So, I wonder, how is this different than a work?
Volf helps clarify this for me by putting faith in the context of a giving God:
Faith is not something we give to God. In that case, faith would be a work, and a silly kind of work because it would be work we do even though it doesn’t benefit anyone. But exactly the opposite is true. To have faith in God is to be “without works” before God (Romans 4:5). Faith is the way we as receivers relate appropriately to God as the giver. It is empty hands held open for God to fill. That is why, as Luther put it, faith “honors God”; it tells the truth about God and our relation to the divine Giver and ascribes to God what is due (43, emphasis mine).
Is holding my hands open to receive a work? If it is, it’s extremely passive (and borders on laziness!).