Today we looked at Jesus’ words about following him.
Blast From the Past: The Only Thing We Have to Fear is Fear…
…and yet we live in fear. Parents fear that something is going to happen to their children. Children fear that something is going to happen to their family. Democrats and Republicans both fear that the other party is going to win the White House. Christians on the right fear losing the “culture war”. Christians on the left fear the right being an influence. Some fear being deprived of their freedoms, others fear the influence of “the world”. Ministers fear that their ministries will fail. We fear the future, and we fear the results of past actions. At some level, we all fear failure. We don’t want to not measure up, to not please God.
I’ve been reading Following Jesus by N.T. Wright and Christ Plays in Ten Thousand Places by Eugene Peterson, and one of the things they both emphasize is that fear is not to be a part of the Christian’s life. We are children of the God who raised Jesus from the dead. The fact that Jesus is raised from the dead changes everything. It means that God is in control, that no matter what happens, God is making all things right. His Kingdom is coming and His will is going to be done on earth as it is in heaven.
We are also children of a God who has loved us with an everlasting love, and has shown us an infinite amount of grace. Because of this love and grace, we can be sure of the promise that God will work everything out for the purpose of making us into the image of Jesus. The Apostle John tells us that this perfect love drives out fear. God’s grace is free and is inexhaustible. There is nothing we can do to earn God’s favor and there is nothing we can do to drive His favor away.
Think about it. We don’t have to live in fear. The resurrection of Jesus and the grace God has shown us mean that God is going to work in us and all of His children. We don’t have to worry when our spiritual growth is not where we think it should be, or when someone else’s growth is not where we think it should be. We can live freely, knowing that our Father loves us and takes everything in our lives and works in and through that. Even when we screw up, God’s grace is still ours and His Spirit is still working.
I want to live a life that is free of fear. I want to totally depend on God’s grace and His resurrection power. I want to sin boldly and trust God even more boldly, to paraphrase Martin Luther.
This was first posted in 2008.
Blast From the Past: More
It’s another day, so I’ll continue my story.
About three years ago (now about fifteen years), God started doing some things in me that would change the way I saw life and ministry. Through a “chance” look at a magazine, I discovered TheOoze.com and immediately began to read the articles and enter into the discussions. I became aware that there were a lot of others out there that just didn’t quite fit in the cubbyholes that “church” tried to put us in. I began to read authors outside of what I knew as mainstream Christianity, people like Brian McLaren, Leonard Sweet, Phillip Yancey, Mike Yaconelli, John Fischer, Rob Bell, N.T. Wright, and others.
God began to show me that at least part of what I had been taught and believed was not Biblical, but was simply a part of the culture of mid to late twentieth century America. So, now my rebellious spirit had a legitimate focus. Now, I saw myself as sort of a “missionary to the fundamentalists”. I began to teach some of these things to my middle school Bible classes. I tried to convey to them that Christianity is more than just mentally assenting to certain propositions and following certain rules. Hopefully some of them got it and will spread the subversiveness.
Unfortunately, this chapter in my life was to come to a rather abrupt end. The school decided to basically eliminate all the middle school teaching positions and give those classes to the high school teachers. They also decided to eliminate the athletic director position, and since I was both a middle school teacher and the athletic director, my contract was not removed.
More to come…
How God Became King 2
In How God Became King, N.T. Wright states that the death of Jesus Christ on the cross was the inauguration of the kingdom, that “The cross serves the goal of the kingdom. just as the kingdom is accomplished by Jesus’ victory on the cross.” Jesus’ victory was accomplished by taking the worst the kingdoms of this world (symbolized by Rome) and the one behind those kingdoms (Satan) could throw at him, and coming out the other side, having conquered death and hell. The establishment of this kingdom was not what everyone expected. It was a kingdom based on sacrificial love, rather than a kingdom like all the other kingdoms.
Wright goes on to state that Jesus followers saw themselves as participating in Jesus’ kingdom through their suffering. Jesus was very clear that following him meant suffering. We here in the West seem to have forgotten that. One one side are “Job’s friends,” who see any suffering as a result of some sin in the individual’s life. On the other side are those who see all suffering as coming from Satan, so all we have to do is have enough faith to “speak” the suffering away, in effect pretending the suffering doesn’t exist. Of course, if you don’t have enough faith to speak the trouble away, then it is your fault just as it is on the other end of the spectrum. I believe both ends of the spectrum miss the boat.
I was having a short on-line discussion with a friend the other day about an article I had read about a theology of suffering. The article stated that we need to teach that God doesn’t always heal, but that he is always present with us in our suffering. My friend made the comment that it can be as damaging to believe in a God who is present but doesn’t heal as it is to have a God who can heal but lets us suffer because of our lack of faith. I agree with that. This is where the idea of suffering as the means by which God’s kingdom comes to earth changes a lot of our thinking and practice. If we suffer, and the kingdom advances through our suffering, then we can say with Paul, “Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.” (Romans 5:3-5)
Paul also stated that he wanted to know Christ, to know the power of his resurrection. We have no problem wanting that as well. But then Paul goes on to say that he wanted to participate in Christ’s sufferings, becoming like him in his death. We have a hard time getting hold of that. But if the suffering of the followers of Jesus advances his kingdom, then we shouldn’t see it as a result of our sin or an attack of Satan (although those may be contributing factors), but rather see it as something that will bring glory to our King and good to his kingdom.
How God Became King
I’ve started reading How God Became King, by N.T. Wright. So far, I’ve read the first three chapters and I can tell that I am going to like this book. The basic idea of Wright’s latest work is that the church has, over the centuries, forgotten the “middle” of the story of Jesus in the New Testament, that we have left the question of “why did Jesus live?”.
As I grew up in fundamentalist churches, I remember hearing a lot of sermons about Jesus coming to earth to die for our sins so we could live forever in heaven. I remember singing a song in a Christmas cantata that stated that Jesus was “born to die.” A lot of energy was spent studying Old Testament passages, the epistles of Paul, and passages about the “end times.” We also heard messages on the parables of Jesus, usually with an attempt to apply them to 20th century life. I don’t remember hearing a lot of sermons or Sunday school lessons on the teachings of Jesus about the Kingdom of God. Those that were preached usually asserted that those teachings were about the future millennial kingdom.
As I have read N.T. Wright, Scot McKnight, and others, I have come to the belief that Jesus came to establish the Kingdom of God here on earth. The Sermon on the Mount is about the kind of people through whom the Kingdom will work and how the people in the Kingdom will live. As I read the Gospels through a new lens, I see better how it all fits together. Not only do the Gospels make more sense, but the entire story of Israel and the promise of the coming Messiah comes to life in a way that goes far beyond “accept Jesus and go to heaven when you die.”
I am looking forward to reading the rest of this book. From time to time I will post things that are meaningful to me or that I think may help explain the idea that the Kingdom is here, right now.
N.T. Wright Interview: “Simply Jesus” & Wright Responds to Critics
Click this link to read the unedited interview: http://frankviola.org/2012/01/23/ntwright
Why Easter?
Easter is one of the most important days of the year in some church traditions. In others, it’s a day when more folks come to church and fill the seats, providing a boost in the overall attendance figures. Some churches merely give the day a passing nod and go on about their regular business.
N.T. Wright, quoted here in this post on the internet monk site, states that we should celebrate Easter with enough wild abandon that the watching world wonders what in the world we are celebrating in such a manner. When I stop and think about what Easter really means, I’m inclined to agree with him.
The resurrection of Christ from the dead is his triumph over death. Jesus died for us, really died. He entered into something that has plagued humans since the Fall. What makes the difference is that Jesus DID NOT stay dead. He entered into death, took names and kicked butt. Death thought that Jesus had been stopped, that death had once again triumphed. By rising from the grave Christ took the teeth out of death. As the Apostle Paul writes, “Where, O death, is your victory? Where, O death, is your sting?” Death cannot touch us now. Oh, we may experience physical death, but it has no power over us. Because Christ is risen, we also shall rise and never die. Paul also says, “The sting of death is sin, and the power of sin is the law.” If death has been put to death, then its sting, sin has been put to death as well, as well as the law. That means we are free from death, free from sin, and free from the law.
Sometimes this journey following Jesus gets tough. There are obstacles all along the path, and sometimes things get so dark that we can’t even see the way ahead. At those times we can look back to the Resurrection and realize that because we can look back to that event, we can also look forward to the promise of our own resurrection and victory over death. The Resurrection gives us the strength to carry on.
The Resurrection also gives us the motivation to love others as we love ourselves. Because there has been a Resurrection, there will be a resurrection. Because their will be a resurrection, every person matters, and every thing we do matters. We don’t know what any one person will be resurrected to, so we are moved to treat everyone with dignity, love and compassion. The Resurrection also guarantees that all of us who follow Jesus will be with him for eternity. This moves us to see all who claim Christ as our brothers and sisters, and fellow members of Christ’s Body. The power that raised Jesus from the dead is the same power that enables us to love one another when we tend to act in an unloving manner.
The Resurrection is the opening move in the ongoing and final restoration of all of God’s creation. It is truly death working backwards. That moves us to see creation as something that is being restored, rather than as a goddess or a thing to simply be exploited. We are invited to participate in the restoration that is happening now while looking ahead to that which is to come.
The Resurrection changes everything. It was, and still is, a world altering event. So celebrate! Throw Easter parties. Some traditions celebrate Easter for more than just one day. That’s a great idea. Let those around see us go far beyond the chocolate bunnies, the new clothes, the ham dinners. Let them see how much we value what has happened, and let them wonder.
N.T. Wright on Easter
This appeared on Easter Sunday in the Times Online.
Private Eye ran a cartoon some years ago of St Peter standing in front of Jesus’ Cross and saying to the other disciples, “It’s time to put this behind us now and move on.” It was a satire, not on Christian belief, but on politicians and counsellors, and their trivializing mantras. The satire depended on the fact that Jesus’ death is not just an odd, forgettable past event – and on the fact that it was his Resurrection, rather than a shoulder-shrugging desire to “move on”, which got the early Christians going.
Easter was the pilot project. What God did for Jesus that explosive morning is what he’s intending to do for the whole of creation. We who live in the interval between Easter and that eventual hope are called to be new-creation people, here and now. That is the hidden meaning of the greatest festival Christians have.
This true meaning has remained hidden because the Church has trivialized it and the world has rubbished it – reactions which feed off one another. The Church has turned Jesus’ Resurrection into a “happy ending” after the dark and messy story of Good Friday, often scaling it down so that “Resurrection” becomes a fancy way of saying “he went to Heaven”. Easter then means “there really is life after death”. The world shrugs its shoulders. We may or may not believe in life after death, but we reach that conclusion independently of Jesus, of odd stories about risen bodies and empty tombs.
But “Resurrection”, to first-century Jews and pagans alike, wasn’t about “going to heaven”. That’s a different matter. The word “Resurrection” always referred to people who were physically dead being physically alive again. Some Jews (not all) believed that God would do this for all people in the end. No pagans we know of believed this. Language about a post-mortem life in Egyptian religions, for instance, isn’t the same kind of thing. Nobody, including Jesus’ followers, was expecting one person to be bodily raised from the dead in the middle of history. The stories of the resurrection are certainly not ‘wish-fulfilments’ of that kind, or the result of what a somewhat dodgy social science calls “cognitive dissonance”. First century Jews who followed would-be prophets and Messiahs knew perfectly well that if your leader got killed by the authorities it meant you’d backed the wrong man. You then had a choice: either give up the revolution, or get yourself a new leader. Going around saying he’d been raised from the dead wasn’t an option.
Unless he really had been. Jesus of Nazareth was certainly dead by the Friday evening; Roman soldiers were professional killers, and wouldn’t have allowed a not-quite-dead rebel leader, as they imagined him to be, to stay that way for long. When the first Christians told the story of what happened next, they were precisely not saying “I think he’s still with us in a spiritual sense” or “I think he’s gone to heaven” or “let’s continue his work anyway”. All these have been suggested by people who have lost their historical, and well as their theological, nerve.
The historian has to explain why Christianity got going in the first place, why it hailed Jesus as Messiah despite his execution (he hadn’t defeated the pagans, or rebuilt the Temple, or brought justice and peace to the world, all of which a Messiah should have done), and why the early Christian movement took the shape it did. The only explanation which will fit the evidence is the one the early Christians themselves insist upon: he really had been raised from the dead. His body was not just re-animated. It was transformed, so that it was no longer subject to sickness and death.
Let’s be clear: the stories are not about someone coming back into the present mode of life. They are about someone going on into a new sort of existence, still emphatically bodily, if anything more so. When St Paul speaks of a “spiritual” resurrection body, he doesn’t mean “non-material”, like a ghost. The word translated “spiritual” is the sort of Greek word which tells you, not what something’s made of, but what is animating it. The risen Jesus had a physical body animated by God’s life-giving Spirit. Yes, says St Paul; that same Spirit is at work in us, and will have the same effect – and in the whole world.
Now, suddenly, the real meaning of Easter comes into view, as well as the real reason why it has been trivialized and sidelined. Easter is about a new creation which has already begun. The creator God is remaking his world, challenging all the other powers that think that’s their job. The rich, wise order of creation on the one hand, and its glorious, abundant beauty on the other, are reaffirmed the other side of the thing which always threatens justice and beauty, namely death. Christianity’s critics, then and now, have always sneered that nothing has changed. But in fact everything has. The world is a different place.
And it’s up to those who follow Jesus to show that this is so. Easter gives Christians a double vocation. They are themselves to be part of that new creation, plunged into Jesus’ death and finding new life in his resurrection. But, second, they are to be agents of that justice and beauty, planting signposts in the Easter soil which point forwards to the renewal of all things. Conversion, symbolized in baptism (which the Church associates with Easter), isn’t just about “me being saved”. It’s about all of us being given our various instructions as new-creation people.
Easter has been sidelined because this message doesn’t fit our prevailing worldview. For at least 200 years, the western world has lived on the dream that we can bring justice and beauty to the world all by ourselves. The split between God and the “real” world has produced a public life which has lurched to and fro between anarchy and tyranny, and an aesthetic which has swung dramatically between sentimentalism and brutalism. But we still want to do things our own way, even though we laugh at politicians who claim to be saving the world, and artists who claim “inspiration” when they put cows in formaldehyde.
The world wants to hush up the real meaning of Easter. Death is the final weapon of the tyrant, or for that matter the anarchist, and resurrection indicates that this weapon isn’t as powerful as it had seemed. When the Church begins to work with Easter energy on the twin tasks of justice and beauty, we may find that it can face down the sneers of today’s sceptics, and speak once more of Jesus in a way which will be heard.