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Chris E. W. Green on Christians as a temple for the sake of the world
Following up from yesterday’s post, here’s Chris Green again from chapter 2 of Sanctifying Interpretation. In understanding our Christian vocation, Green says, we need to see our role as not against the world, but for the world. (Emphasis mine in the quote below.)
Often, when we are talking about the church as called out from the world, we imply a contrast between the humanity of believers and the humanity of non-believers. Truth be told, Scripture itself often seems to speak this way. For example, Ephesians 2 contrasts ‘the children of wrath’ - those who are ‘dead’ in sin, ‘following the course of the world’, dominated by the ‘passions of the flesh’ (Eph 2.1-3) - with the ‘one new humanity’, which is created in Christ’s body as the ‘household of God’ (Eph. 2.15, 19). If we are not careful, then, we leave the impression that the saints have a different humanity ‘in Christ’ than does the rest of the world ‘in Adam’.
But such a reading misses the point. The line of thought in Ephesians 2 does not end with the contrast between the family of God and the children of disobedience. Instead, Paul goes on to insist that this ‘one new humanity’ constituted in and as Christ’s body ‘is joined together and grows into a holy temple… a dwelling place for God’ (Eph. 2.21-22). What is this temple if not a holy ‘place’ set aside for the world to meet with its God and for God to act on the world? The church, participating in the renewed humanity created in Christ as a priestly people, opens a space in the midst of the world so that heaven and earth, the new creation and the old, can touch. We are made by the Spirit the temple for the sake of others, so they can encounter Christ in the room he has made for them in our lives.
–Sanctifying Interpretation, p. 31
That last sentence is a feast! It’s not a new teaching, or anything contradictory to things I’ve been taught before, but that particular color on it: that others would “encounter Christ” when they encounter me. Wowza.
Chris E. W. Green on Vocation
I’m just digging in to Chris E. W. Green’s Sanctifying Interpretation, and while it’s a book I picked up because it was going to address Scriptural interpretation, I’m only two chapters in and blown away by his thoughts on human vocation. I’ve got several bits I’d like to share, but I’ll spread them out over several posts.
From Chapter 1, Green encourages us that the Christian vocation shouldn’t be distinguished too strongly from the human vocation:
I believe that a call to collaborate with God rests upon all of us just because we exist as the creatures we are. We are all of us as human beings made to mediate God’s holiness to the rest of creation, to work the works of God, to do what Jesus did, to be who Jesus is. To be human is to be burdened with this vocation. And in many ways - small and large, conscious and unconscious, intentional and inadvertent - all of us are more or less faithfully and lovingly in fact fulfilling our calling, although always only in part. In Christ, the Spirit places us under that burden, strengthening us for the bearing of it…
Sanctifying Interpretation, p. 20
I love this thought that humans, even unknowingly, are frequently ‘faithfully and lovingly’ fulfilling the calling as humans to bring healing and reconciliation.
Green goes on to talk about the purpose of Christian vocation as something clarified or revealed from within the human vocation (emphasis mine in the quote below):
Our broadest vocation is not so much given to us at our baptism as we are at last truly given to it. Baptized into Christ, we are awakened to and sanctioned for the vocation we always already were meant to bear. Our narrower vocation - the work we are called to do as members of Christ’s body (e.g. bishop, pastor, or deacon; evangelist intercession, or teacher) - comes to us in our call to believe or is imparted to us in the event of ordination, but always with a view to the fulfillment of the natural human call. Within such an account, those outside the church are recognized to have the same broad vocation we do. For now, however, we find ourselves called out from them, but only because we have been singled out by God to share in the work of making room for them. We take on the ecclesial vocation always only on behalf of others - never instead of them, much less against them. We are the called out ones whose lives are dedicated entirely to collaboration with God’s work for those who have yet to hear or submit to the call. The elect are always elected for the sake of the non-elect. The church is a remnant of the world, gathered from the world to be both a temple and a kingdom of priests for the world’s sake.
Sanctifying Interpretation, p. 21
This is such a wonderful perspective. Would that the church saw their vocation, their service to God, never instead of others or against others, but always for the sake of others. The picture of the church as a temple and priests to bring God’s presence and message to the world, and the world to God’s presence and message, is one I’ll be chewing on for a while.
Stanley Hauerwas on sin, character formation, and fear
From Chapter 3 of Stanley Hauerwas’ book on Christian ethics The Peaceable Kingdom, this wonderful insight into how we can think about sin as interacting with our own power, control, and self-direction (emphasis mine):
We are rooted in sin just to the extent we think we have the inherent power to claim our life - our character - as our particular achievement. In other words, our sin - our fundamental sin - is the assumption that we are the creators of the history through which we acquire and possess our character. Sin is the form our character takes as a result of our fear that we will be “nobody” if we lose control of our lives.
Moreover our need to be in control is the basis for the violence of our lives. For since our “control” and “power” cannot help but be built on an insufficient basis, we must use force to maintain the illusion that we are in control. We are deeply afraid of losing what unity of self we have achieved. Any idea or person threatening that unity must be either manipulated or eliminated…
This helps us understand why we are so resistant to the training offered by the gospel, for we simply cannot believe that the self might be formed without fear of the other.
This gets to the heart of a lot of the discussions I’ve had with my Dad lately about the first step in making a positive spiritual change (which might be what Hauerwas here calls “the training offered by the gospel”) is to be freed from fear. One needs to be secure in their standing with God and with their community to be able to change and grow. (The counter-example here is frequently seen: spiritual communities that make any interest in ideas outside the accepted orthodoxy grounds for exclusion and expulsion.)
Hauerwas continues:
Our sin lies precisely in our unbelief - our distrust that we are creatures of a gracious creator known only to the extent we accept the invitation to become part of his kingdom. It is only be learning to make that story - that story of God - our own that we gain the freedom necessary to make our life our own. Only then can I learn to accept what has happened to me (which includes what I have done) without resentment. It is then that I am able to accept my body, my psychological conditioning, my implicit distrust of others and myself, as mine, as part of my story. And the acceptance of myself as a sinner is made possible only because it is an acceptance of God’s acceptance. This I am able to see myself as a sinner and yet to go on.
This does not mean that tragedy is eliminated from our lives; rather we have the means to recognize and accept the tragic without turning to violence. For finally our freedom is learning how to exist in the world, a violent world, in peace with ourselves and others. The violence of the world is but the mirror of the violence of our lives. We say we desire peace, but we have not the souls for it. We fear the boredom a commitment to peace would entail. As a result the more we seek to bring “under our control”, the more violent we have to become to protect what we have. And the more violent we allow ourselves to become, the more vulnerable we are to challenges.
This is growth toward wholeness: “the means to recognize and accept the tragic without turning to violence”.
For what does “peace with ourselves” involve? It surely does not mean that we will live untroubled - though it may be true that no one can really harm a just person. Nor does it mean that we are free of self-conflict, for we remain troubled sinners - indeed, that may well be the best description of the redeemed. To be “at peace with ourselves” means we have the confidence, gained through participation in the adventure we call God’s kingdom, to trust ourselves and others. Such confidence becomes the source of our character and our freedom as we are loosed from a debilitating preoccupation with ourselves. Moreover by learning to be at peace with ourselves, we find we can live at peace with one another. And this freedom, after all, is the only freedom worth having.
Over-reaction?
This is a good word…
When we call the lamentations of others Over-reaction without first pursuing knowledge as to what ails them; we expose loveless privilege.
— Kyle J. Howard (@KyleJamesHoward)
The extraordinary moment...
Again from Marilynne Robinson’s The Givenness of Things, from a chapter titled “Proofs”, a paragraph (which I am splitting up for online readability) about the extraordinary experience of Christian preaching:
The great importance in Calvinist tradition of preaching makes the theology that gave rise to the practice of it a subject of interest. As a layperson who has spent a great many hours listening to sermons, I have an other than academic interest in preaching, an interest in the hope I, and so many others, bring into the extraordinary moment when someone attempts to speak in good faith, about something that matters, to people who attempt to listen in good faith. The circumstance is moving in itself, since we poor mortals are so far enmeshed in our frauds and shenanigans, not to mention our self-deceptions, that a serious attempt at meaning, spoken and heard, is quite exceptional. It has a very special character.
My church is across the street from a university, where good souls teach with all sincerity - the factually true, insofar as this can really be known; the history of nations, insofar as this can be faithfully reported; the qualities of an art, insofar as they can be put into words. But to speak in one’s own person and voice to others who listen from the thick of their endlessly various situations, about what truly are or ought to be matters of life and death, this is a singular thing. For this we come to church.
Marilynne Robinson on Cultural Pessimism
I’ve been a fan of Marilynne Robinson’s for a while now, though perhaps even more for her volumes of essays than for her award-winning novels.
(As a complete aside: Robinson lives in Iowa City, and my fantasy flight back to Cedar Rapids is to end up seated next to her for the 45-minute flight from some hub airport. In my head we could have some meaningful conversation about theology; in practice it’d take me nearly all of the flight to work up the courage to say hello. Ah well.)
I’m reading through The Givenness of Things right now and enjoying it immensely. I’ve found several passages that I’d like to share, but I’ll just start with one in this post, from a chapter titled “Reformation”. (I’ve split it into a couple chunks to make it easier to read; in the original this is a single paragraph.)
Cultural pessimism is always fashionable, and, since we are human, there are always grounds for it. It has the negative consequence of depressing the level of aspiration, the sense of the possible. And from time to time it has the extremely negative consequence of encouraging a kind of somber panic, a collective dream-state in which recourse to terrible remedies is inspired by delusions of mortal threat. If there is anything in the life of any culture or period that gives good grounds for alarm, it is the rise of cultural pessimism, whose major passion is bitter hostility toward many or most of the people within the very culture the pessimists always feel they are intent on rescuing.
When panic on one side is creating alarm on the other, it is easy to forget that there are always as good grounds for optimism as for pessimism - exactly the same grounds, in fact - that is, because we are human. We still have every potential for good we have ever had, and the same presumptive claim to respect, our own respect and one another’s. We are still creatures of singular interest and value, agile of soul as we have always been and as we will continue to be even despite our errors and depredations, for as long as we abide on this earth. To value one another is our greatest safety, and to indulge in fear and contempt is our gravest error.
I aspire to this sort of grounded, optimistic faith.
By resurrection Jesus is cleared of the scapegoat charges against him...
By resurrection Jesus is cleared of the scapegoat charges against him. But the resurrection also acquits those who scapegoated him. While they certainly committed the crime and are certainly guilty, it is also incontestable that the one they are charged with killing is alive. They can be declared not guilty of Jesus’ death by the fact that Jesus is not dead. The prosecution cannot proceed in this capital case without a dead body, and the tomb is empty. What the resurrection presents in court is a living person, what [Markus] Barth calls “the evidence of the raised victim.” It is thus righteous of God to account the accused not guilty, or justified by resurrection. Of course, the risen Christ could justly press for retribution against those who had wronged him, even if they did not succeed in silencing him permanently. But this, which is his right, is also his right to decline. And Christ does so, becoming instead an advocate for sinners.
-- S. Mark Heim, Saved from Sacrifice: A Theology of the Cross, Kindle location 1980
I got this book for Christmas and am finally getting the chance to dig into it. This is my first trip into the Girardian scapegoating theory of the atonement, and it’s quite a ride.
Beck: Let Us Be the Heart Of the Church Rather Than the Amygdala
A really good reminder from Richard Beck today:
…it struck me how emotionally reactive we are to social media, our feelings getting jerked around by the latest thing that breaks on Twitter or Facebook. Sometimes it is happiness and euphoria. Yay, our side is winning! Sometimes it is despondency and despair. Oh no, the other side is winning! … So let’s remember the wisdom of Thérèse of Lisieux. Our vocation is to be the heart of the church, not the amygdala.
Yes and amen.