Scripture on Sunday – James 2:25

Scripture, , ,

James 2:25
Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?

James now turns from the patriarch to the prostitute in a second illustration of his point, in case anyone think Abraham was a shoe-in with God. Just as Abraham had been “justified by works” so also (“likewise…also” homoiōs de kai) was Rahab.

Rahab’s story is found in Joshua 2 and Joshua 6:15-25. It is of interest that these passages never mention her faith, although it is clear that she has regard for the God of the Hebrews as the one who is “God in the heavens above and on the earth beneath” (Joshua 2:11). Nevertheless her “works” are indicative of her belief that “the Lord has given you the land” (2:9). Therefore Rahab “welcomed the messengers and sent them out by another road” (hypodexamenē tous aggelous kai hetera hodō ekbalousa). Rahab’s works consist in the welcome, protection and lodging she gave to these vulnerable messengers in their time of need, and her sending them out in safety. One might complain that Rahab lied in order to accomplish her ends, and that she was acting in self-interest; that is, there was nothing praise-worthy in her works at all. How could such works as these become the basis of justification, and that before a holy God?

If anything, these concerns make James’ argument all the stronger. Not just righteous Abraham, but Rahab the prostitute (Rhaab hē pornē) was “justified by works” (ex ergon edikaiōthē). Rahab’s concerns were not entirely selfish however; in her interactions with the spies she mentions herself only indirectly. Rather her concern is for her parents and siblings and their families. Nevertheless, for all her demerits, Rahab and her family are saved from the destruction of Jericho and are incorporated into Israel and its history (Joshua 6:25).

Why does James choose Rahab has his example of justification by works? Two reasons may be given. First, the figure of Rahab fascinated the Jews to the extent that she was lauded as the archetypal proselyte (Davids, 133-134). So, too, the Christian tradition found in her an example of the righteous gentile who became a member of the people of God. Matthew includes a “Rahab” in Jesus’ genealogy which is commonly assumed to be this same Rahab despite the chronological difficulties of the passage (Matthew 1:5). The author of Hebrews also includes her in the list of Israel’s heroes and heroines of faith, clearly identifying her faith with her reception of the spies (11:31). The first-century Roman bishop Clement included Rahab along with Abraham as an example of “faith and hospitality:”

On account of his faith and hospitality, a son was given him [Abraham] in his old age … On account of her faith and hospitiality, Rahab the harlot was saved (The First Epistle of St Clement, ch. 10, 12).

This link of faith and hospitality—generous kindness to the poor and other vulnerable people—provides a second reason James’ use of Rahab as his example. Her reception and care for the outsider and stranger, because they were members of the people of God, also serves James’ whole argument in this chapter. Her example is precisely the opposite of the figure in verse 16 who sends the poorly clothed and hungry person away without any practical care. Thus, her works of hospitality are paradigmatic of the kind of works James expects to see amongst those in his congregation.

Reading Karl Barth: The “Titanic” Sermon

Sermons, Theology, ,

This sermon was delivered by Barth on April 21, 1912 to his congregation in Safenwil where he had been pastor for just over a year. The First World War was still two years away and Europe had not yet lost its modern sense of triumphal optimism. The newly minted pastor was just twenty-five years of age when he delivered this sermon.

In this sermon we see Barth the young liberal pastor at work. His text is not Scripture but a world event. Although he does use a biblical text at the head of his sermon, he does not exposit the text or discuss its meaning. Rather he uses it for an idea that he then applies to the subject matter at hand. For this Barth, God speaks to and addresses us through these events, though we must make the meaning from them.

For I believe that, just as we may not approach events such as this one out of curiosity and a thirst for sensation, nor may we disregard them in silence and indifference, however much daily newspaper reports might cause us to do so. Rather, they should speak to us. For through them God addresses us with a power and urgency that we only rarely perceive: concerning the greatness and nothingness of human beings who are so like God, and yet so unlike him, concerning the wrath and mercy of the eternal God, who reigns in and over our destinies, sometimes close at hand and tangibly, but sometimes infinitely far away and mysteriously. God speaks in this way even through a tragedy like the one which has shocked the entire civilised world this week, and we cannot fail to hear, nor may we (cited in Johanson (ed.), The Word in this World: Two Sermons by Karl Barth, 31-32).

Barth assumes that we can read the will and purpose of God in and through the events of the world. The “divine spirit in humanity” is equated with human progress, creativity and inventiveness. God wills this progress, this mastery over nature (36).

We see also the young socialist pastor at work:

Yesterday in the “Freier Aargauer” newspaper the sinking of the Titanic was referred to as a crime of capitalism. After everything that I have now read about it I can only agree. Indeed, this catastrophe is a crude but all-the-more clear example to us of the essential characteristics and effects of capitalism, which consists in a few individuals competing with each other at the expense of everyone else in a mad and foolish race for profits (40).

Barth even notes that the president of the shipping company “is among those who have been rescued—unfortunately, we are almost tempted to say” (40)! The system of capitalism is the real cause of the disaster, the competitive practice based on self-interest at the expense of others. This system must be replaced by a common communal system of labour.

The argument of the sermon develops in three points. First, Barth addresses the hubris of humanity which draws divine judgement from God. Second, he insists that this hubris is grounded in self-interest and leads to destruction. Finally, the way of Christ, or of mercy, is seen in the self-sacrifice of some ordinary sailors that others might live. This spirit must prevail.

So this shipping disaster doesn’t merely point up our helplessness and our faults, our broken arrogance and our secret egoism. Nor does this [mercy] just proclaim to us our transience and its cause. It declares to us with a clarity we rarely experience that God’s purposes are advancing in the world. One senses something of how Christ is becoming an ever greater force in the world, when one reads of those who did not seek to save themselves but did their duty, who ultimately did all they could, not for themselves but for others, who silently and nobly retreated in the face of death to allow those who were weaker than them to continue on the path of life. In view of facts such as these, it takes great unbelief to keep referring to our age as evil and godless (41-42).

As a communicative exercise, it is possible to appreciate Barth’s style and rhetoric. He draws on a contemporary event that has captivated the daily press and is no doubt prominent in the thought and discussion of his parishioners. He describes in some detail the magnificence of the ship with respect to the feat of its engineering and the luxury of its appointments. The reader can sense the energy and pastoral concern with which the sermon might have been delivered.

As a sermon, however, some commentators have given Barth a great Fail. Barth himself lamented, in later life, about this sermon delivered in his “misspent youth.” Why the concern? A number of reasons might be given, but primarily, Barth later came to expect the biblical text to be the master of the sermon, something obviously not the case in this sermon, focussed as it is on a contemporary event. The sermon is more social comment than biblical exposition. More problematic, Barth does not preach Christ at all in this sermon, but uses the name of Christ—only once in the sermon—as a cypher, or as a symbol for an ideal of human and social progress.

Barth’s liberal optimism came crashing down only two years later with the onset of the war which forced a radical re-evaluation of his theology. The anthropological orientation and natural theology will give way to a more thorough-going theocentric orientation and theology of revelation. More significantly, in his search for a new theological starting point, Barth will discover the “new world in the Bible.”

Doctrine as Life-Skill

Spirituality, , ,

In his excellent essay on “Providence” (in Kapic & McCormack, Mapping Modern Theology, 203-226) the late John Webster suggests that the classical doctrine of providence was not so much metaphysical speculation as practical theology,

Providing orientation and consolation to believers by instructing them in how to read the world as an ordered, not random, reality—ordered by divine love and directed by divine power for God’s glory and the creature’s good (207).

Thus the knowledge of providence is not theoretical or metaphysical knowledge, but

One of the skills required for and reinforced by living life in a certain direction. . . . Knowledge of providence can [console and direct] because it refers us to the objective realities of God’s antecedent purpose, present active care, and promises for the future (216).

When I read this I was intrigued by the idea of doctrine understood as a skill for Christian life and service. Those Christians equipped with a theological understanding of providence are prepared in some sense for living “in a certain direction,”—that is, toward God. The doctrine orients and consoles, provides direction and a framework for thinking about life’s blessings and difficulties, opportunities and threats. It provides assurance that life is fundamentally purposeful and in some way ordered, and so also encourages the believer to live purposefully and confidently in trust that the provident God sees, provides, directs and cares.

If this is true of the doctrine of providence, is it true of other doctrines also? Do they also provide certain “skills” for fruitful Christian living “in a certain direction”? Beth Felker Jones argues that this is the case in her Practicing Christian Doctrine in which she argues that theology and Christian life are bodily realities which press towards visibility in the world. Therefore the careful articulation of doctrine must issue in practice if it is to be faithful to its intent. Doctrines are not simply about intellectual development or “getting the faith right.” They are equipment for Christian life.

The corollary is also true: a Christian without doctrinal foundations may be considered “unskilled in the word of righteousness” (Hebrews 5:13). We owe to ourselves and to our congregations to learn and teach good doctrine, and to reflect and deliberate on the significance and implications of these doctrines in the mundane affairs of daily life that we may become skilful with respect to Scripture, doctrine and life.

Wise and Innocent

Culture, Scripture, , ,

A newspaper article a few weeks ago reported on a federal inquiry into the status of religious freedom in Australia (see Rebecca Urban, “Christians Under Seige” The Australian May 6, 2017). Urban detailed several instances in which Christians have faced social pressure on account of their convictions:

A Melbourne IT specialist engaged to work on the Safe Schools program was sacked after privately expressing concerns about the contentious initiative during a staff meeting, with his employer later accusing him of “creating an unsafe work environment”. Lee Jones, a Christian who was general manager of a business at the time, had told his boss he would work on the project despite his views but was dismissed regardless. He was in a staff meeting when asked his opinion about Safe Schools. His response was that he would not want his own children to be taught some of the more controversial elements of the program…

In another case, a pub­lic servant in Victoria was given a warning for complaining about being pressured to take part in a gay pride march. The man, also a Christian, later asked to be taken off the email list of the department’s LGBTI network as he found emails “offensive by reason of his religious background”. He was issued a notice to show cause why he should not be disciplined…

An Alice Springs teacher was threatened with disciplinary action last year for expressing opposition to same-sex marriage on a Facebook forum. Despite the comments being made outside school hours, he was issued a notice to show cause. The Northern Territory Education Department has since dropped the action…

Finally, an Adelaide ­university student was suspended last year after offering to pray for a student who was stressed over her workload and later voicing his opinion about homosexuality. The student had said that he would treat a gay person kindly “but (didn’t) agree with their choice”. He was ordered to undergo “re-education” but sought legal advice and the university withdrew the allegations.

It seems that hostility toward Christian faith is increasing in our culture, and Christians would do well to be prepared to endure it. Perhaps more “progressive” Christians will not need to be so concerned, especially if they have found ways to affirm those things that progressive culture also affirms.

But what of those of us who are not so comfortable with aspects of the progressive social agenda, who perhaps even find them antithetical to Christian convictions? What are Christians to do when it is wrong to withdraw from public engagement, but threatening to so engage? What might appropriate response look like?

In this context, Jesus’ words from Matthew 10:16 provide guidance: “Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves” (NASB).

Because Jesus has sent us out, our place is indeed, “in the world,” and even among the “wolves.” Christians must not withdraw from public space and public dialogue, but their presence is to be wise and innocent. Sometimes Christian engagement in the public sphere is less than wise; at other times it is far from innocent. Wise engagement is required lest we be ravaged; innocence is necessary lest we give ground for accusation or inflame existing tensions.

Jesus’ choice of animal imagery in this text indicates something further about this engagement: the wolf and the serpent are carnivorous, seeking prey, while the sheep and the dove are not and do not. Though they have no fangs, however, the sheep and the dove are not without some defence. Both may flee when danger presents, though the sheep will also certainly lose even if it flees. I once saw a small flock of sheep react when the sheepdog entered the paddock. They stood shoulder to shoulder facing the dog, turning as it walked by keeping it always in view, always presenting its united front to the intruder. Such a strategy would hardly work against a pack of hungry wolves, however; in that case the sheep can do little more than hope that their shepherd is close at hand. The sheep is inherently vulnerable and so needs both shepherd and flock; so too perhaps, the believer in the world.

Jesus applies the serpent image to the disciple, though this is not a commission for the church to grow fangs, to hunt, to seek prey. It is to be shrewd as a serpent and innocent as a dove, the two qualities mutually conditioning. “Without innocence the keenness of the snake is crafty, a devious menace; without keenness the innocence of the dove is naïve, helpless gullibility” (Wilkins, Mattthew [NIVAC], 392). It is “tempting” to recall the Genesis 3 passage where the serpent cunningly tempted Eve with deceptive argument, drawing her away from God and his word of command and promise. Perhaps the church can similarly learn to argue shrewdly but innocently, using truthful argument to draw interlocutors toward God and the word of his grace.

“Let your speech be always with grace,” says Paul, “seasoned with salt, so that you will know how you should respond to each person” (Colossians 4:6). This, too, is good counsel. “Salty grace” suggests a winsome, though steadfast presence, one which communicates both truly and truthfully. Too much salt, of course, destroys a dish; but some salt is necessary, especially when conversation is bland or clichéd. So, too, grace is essential, especially when conversation has become polarised or hostile. To “know how you are to respond” will require a thoughtful Christianity, which suggests that believers must have thought through their convictions to such a degree that they can articulate them in interesting, rational, non-defensive, and persuasive ways. Perhaps a good dose of humour and light-heartedness will lubricate the conversation, reminding us also that the battle is Lord’s.

Further to this, however, is the life of genuine innocence and virtue in community. Unless believers inhabit communities of grace their witness will surely fall flat. Both doves and sheep flock, and corporate witness of the church’s life adds substance to its arguments. The corporate life of the community is also necessary to sustain the believer in their witness within the world. The knowledge of Christian truth-claims and the nurture of Christian convictions, the courage to stand firm under trial, and the hope that undergirds it: all these are part of the formation that occurs in the Christian community as a community of grace, theological instruction, and moral deliberation.

Above all is the wisdom and innocence of the cross as the way of the true God and so also the true disciple in the world. This is the way of intentional vulnerability:

Jesus does not say that we are to “become” sheep, but, more fundamentally, that when we go into the world in his obedience we are in fact going out “as” sheep. . . . This “sheepishness” is due to the nonviolent nature of Jesus’ work, as we learned from the Sermon on the Mount. We are not primarily fighters, we are not allowed to be haters, and we cannot even use the arsenal of invective that revolutionary movements find necessary for motivation. . . . Jesus’ cross is not an exception to the rule of discipled life; it is the rule (Frederick Bruner, Matthew, Volume 1, 472).

Martin Luther, Visionary Reformer (1)

Books,

Scott Hendrix, Emeritus Professor of Reformation History at Princeton Theological Seminary, has written an articulate, detailed and highly readable story of the remarkable life of Martin Luther. Subtitled Visionary Reformer, we catch a glimpse of Hendrix’s purpose on page 115:

From this point on, freedom for Luther meant living bound to Christ, and that freedom made him much more than a protester against indulgences or a critic of the pope. Now he was a man with a larger vision of what religion could be and a mission to realize that vision by making other people free. The decisive turning point in his life was not the ninety-five theses or the Diet of Worms. It happened at the Wartburg, where he adopted a new identity and a new purpose that he believed to have come from God. It was based on a vision of what Christianity could become – a vision he was intent on pursuing.

Hendrix has divided his book into two parts. Part one, “Pathways to Reform,” covers the period 1483–1521, while part two, “Pursuit of a Vision” treats 1522–1546. The first part consists of eight chapters that introduce Luther and set him firmly in the context of late medieval Germany. Hendrix’s Luther is very much a normal (sixteenth-century) man, “neither a hero nor a villain, but a human being with both merits and faults” (xi). Drawing on a lifetime of learning, and extensively referencing German, Latin, and English-language sources, Hendrix rejects the “popular version” of the “cliché” or “myth of Luther the hero” (33, 39). Luther did join the monastery against his father’s wishes but whether solely as a result of the storm is doubtful. Although we know he posted his ninety-five theses to Archbishop Albert of Mainz, we cannot be quite as certain that he posted them on the doors of Castle Church. He was not a solitary or isolated figure, but embedded in communities and friendships which functioned as networks of support during the Reformation. Although he did struggle with his conscience, his psychological state must not be over-emphasised. His theological breakthrough was not simply the result of a monk’s desperate search for a gracious God, but also many years of intellectual and academic development, accompanied with pastoral reflection.

Hendrix details Luther’s demanding schedule in the years prior to 1517 as a cleric, professor and administrator. “When the ninety-five theses made their splash, their author was not an insignificant Augustinian monk. Rather, Brother Martin belonged to the senior management of the Reformed Congregation” (46). His initial aim was reform of the curriculum at Wittenberg University, along humanist rather than scholastic lines, emphasising the study of Scripture and the early teachers of the church, especially Augustine. But the indulgence controversy caused the reforming impulse to move beyond the university. Here a pastoral motive emerges alongside the theological; this was theology applied for the nature of the gospel and the salvation of the people was at stake. Thus theological, pastoral, hermeneutical—and financial and political—factors combined to spark the Reformation.

Although by 1517 Luther was “pushing reform on two fronts: academic theology and popular piety” (68), he was not yet the “visionary Reformer” he later became. His disputations at Heidelberg, and with Cajetan and Eck were apologetic attempts to commend his new theology. Only in 1520 did he “turn a corner,” believing that the time had come to “speak out” (89). By now he had given up on the clergy taking up the call to reform the church, and so turned to the German nobility to reform the practice of religion in Christendom. The papal bull Exsurge Domine, the edict of ex-communication, and the summons to appear before the emperor at Worms issued in Luther’s determination to recognise the authority of scripture as greater than that of the papacy. Cast out of the church, released from his monastic vows, officially an outlaw, and in hiding for his life, Luther faced, to put it mildly, an uncertain future which neither he nor his friends nor his protector could fathom (112-113). It was in this liminal space, suggests Hendrix, holed up in the Wartburg, that Luther became then a man possessed of a new identity, vision and purpose, a “visionary Reformer.”

The Hard Work of Preaching

Theology, , ,

On Sunday I included the following quote in a post on Anthony Thiselton’s hermeneutics of the cross. The quote is so good I want to reproduce it here as a reminder of the importance of careful exegetical and theological work in the communicative task of Christian teaching and preaching.

The fact that a later age may find it hard to understand traditional ideas is not sufficient reason for replacing them. It simply shows how necessary it is to open up these ideas to later generations by interpretation, and thus keep their meaning alive. The problems that people have with ideas like expiation and representation (or substitution) in our secularized age rest less on any lack of forcefulness in the traditional terms than on the fact that those who are competent to interpret them do not explain their context with sufficient forcefulness or clarity (Pannenberg, Systematic Theology 2:422; cited (with emphasis) in Thiselton,  The Hermeneutics of Doctrine, 312).

The Blood of His Cross (11) – Anthony Thiselton

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The more I read of Anthony Thiselton’s The Hermeneutics of Doctrine the more I appreciate it. His three chapters on the atoning work of Jesus and the interpretation of the cross provide additional cause for appreciation. The first chapter is inelegantly titled “Hermeneutics and Linguistic Currencies of Theologies of the Cross,” with Thiselton developing a quite simple analogy and making a quite straight-forward point. The analogy: “In financial currency-markets hard currencies are those that do not readily fluctuate with time or with changing conditions in other economies” (320). The point: biblical language is like a hard currency; it must be understood against the historical-linguistic contexts in which it emerged, but holds its value in the face of different contexts and “economies.” He cites Wolfhart Pannenberg with approval and emphasis:

The fact that a later age may find it hard to understand traditional ideas is not sufficient reason for replacing them. It simply shows how necessary it is to open up these ideas to later generations by interpretation, and thus keep their meaning alive. The problems that people have with ideas like expiation and representation (or substitution) in our secularized age rest less on any lack of forcefulness in the traditional terms than on the fact that those who are competent to interpret them do not explain their context with sufficient forcefulness or clarity (Pannenberg, Systematic Theology 2:422; cited Thiselton, 312).

The chapter progresses in four moves. First, Thiselton argues that Christian interpretation and proclamation of the cross must begin with two interpretive horizons in view. First, the interpreter must deal with human pre-understandings, those points of contact in common human experience which may function as a bridge to understanding doctrinal truth. Second, the interpreter must deal with the subject matter itself in its own historical-linguistic context. He illustrates this opening contention with three examples.

The first concerns the so-called “New Perspective on Paul.” Thiselton suggests that while the jury is still out with respect to the best way to understand the nature of first-century Judaism, and so also Paul’s doctrine of justification (the second horizon), the old perspective at least has the advantage of linking the work of the cross to the experience of the human condition and plight (the first horizon). That is, “a human experience of struggle, guilt, or alienation from God” is “ingredient in the revelation of the self in relation to God” (315), an experience addressed by the cross of Christ. In a pointed conclusion Thiselton writes,

We cannot exclude a horizon of understanding, then, that responds to questions about human plight in terms of the saving work of Christ. While Sanders’ work invites respect in exploring a horizon of understanding in the second sense, its validity is by no means self-evident or beyond criticism, and Käsemann rightly warns us that if we press such approaches, we may end up replacing Paul’s core concerns about justification by grace with issues of ecclesiology (316).

Far more important for Thiselton is his insistence that any discussion of atonement theology must begin with the New Testament emphasis on the grace of God. As such, we understand the atonement best not by starting with ideas of human fallenness or divine wrath and judgement, but with the love of God toward humanity. Further, objections to atonement must likewise deal with Old and New Testament contexts of the teaching.

Finally Thiselton notes that the variety of metaphors and images used in the New Testament to describe the work of Christ all provide horizons of meaning and points of access for understanding that work.

In the next two sections of the chapter Thiselton explores the “hard currencies” of the biblical language for redemption, salvation, reconciliation, and mediation. He insists that these terms must be understood against their Old Testament usage, with an eye, consequently, to the way in which they are modified in the New Testament. This usage then provides the initial hermeneutical horizon within which the meaning of these terms is to be understood.

Thus in his discussion of redemption, he notes that the term “usually denotes transference from a state of bondage or jeopardy to a state of well-being by a costly act” (321). In the Old Testament the pre-eminent symbol of this work is the exodus with its themes of political and social liberation.

In very broad terms the Exodus paradigm remains a founding model for a horizon of understanding within which to perceive the meaning of redeem and redemption. However, the New Testament writers qualify the salvific model with a sociological one. This is the model of release from slavery to an oppressive master to the lordship of a new master or Kurios. … The transaction in Paul’s theology involved a price not for freedom but for change of ownership (322).

Hopefully the theological, pastoral and homiletical implications of that final sentence are clear. Christian salvation involves not liberation in an abstract sense so that now one is free of all limitation, restraint, authority, and responsibility. Rather, it is liberation from an oppressive master to become dependent upon and responsible to a new Lord.

Although there is no explicit linguistic background in the Old Testament to the language of reconciliation and mediation, Thiselton argues that the New Testament imagery is grounded in and develops ideas and images present there.

The final section of the chapter returns to the fact that the New Testament uses multiple concepts and images when discussing Christ’s saving work on the cross. Again his point is simple: these multiple approaches to understanding the work of the cross serve as models and qualifiers. That is, each of them communicates an aspect of the truth, and so they also complement and condition each other, as well as provide imaginative avenues for appropriating and participating in the work of the cross (331). Thus Thiselton discusses the work of the cross utilising ideas of sacrifice, forensic approaches, Jesus’ obedience, and the theme of victory. Of particular interest in this series of blog posts is his comment with respect to forensic approaches:

Some writers concede that it is legitimate to speak of substitution in these two passages, but reject the traditional Reformation term penal substitution. Yet…the cross and crucifixion belong to the conceptual domain of punishment for crimes. The antipathy toward using penal is understandable if or when this one aspect is overpressed, as if no other concept qualified it. Equally the term penal substitution becomes misleading if it is abstracted from its proper hermeneutical horizon of divine grace as an overarching understanding. Vincent Taylor judiciously observes, “Everyone desires a better word than penal, but until we find it we ought not to abandon it [simply] because it has been used in ways that revolt the conscience…” (334).

Reading Karl Barth on Election (13)

Theology, , , ,

Selection: The Church Dogmatics II/2:122-127, Jesus Christ, Electing and Elected.

In his reflections on Jesus as the elected human Barth raises two issues worthy of additional comment. First, he provides a brief glimpse of his theodicy; second, is his portrayal of the prayer of Jesus as the true fulfilment of his creaturely existence.

In his discussion of the election of Jesus Christ as suffering, Barth explores the reason for this. God, for the honour of his own name and for the honour of the creature also, will not allow evil and sin, and Satan and his kingdom to overthrow his good work or to have the final word. Rather, in his Son, God determines to confront and conquer this evil. Nevertheless the question must inevitably arise concerning the origin of this evil. Here, Barth insists that “from all eternity judgment has been foreseen” (122).

For teleologically the election of the man Jesus carries within itself the election of a creation which is good according to the positive will of God and of man as fashioned after the divine image and foreordained to the divine likeness (reflection). But this involves necessarily the rejection of Satan, the rebel angel who is the very sum and substance of the possibility which is not chosen by God (and which exists only in virtue of this negation); the very essence of the creature in its misunderstanding and misuse of its creation and destiny and in its desire to be as God, to be itself a god. Satan (and the whole kingdom of evil, i.e., the demonic, which has its basis in him) is the shadow which accompanies the light of the election of Jesus Christ (and in him the good creation in which man is in the divine image). And in the divine counsel the shadow itself is necessary as the object of rejection. To the reality of its existence and might and activity (only, of course, in the power of the divine negation, but to that extent grounded in the divine will and counsel) testimony is given by the fall of man, in which man appropriates to himself the satanic desire. When confronted by Satan and his kingdom, man in himself and as such has in his creaturely freedom no power to reject that which in His divine freedom God rejects. Face to face with temptation he cannot maintain the goodness of his creation in the divine image and foreordination to the divine likeness (122).

Barth provides an ontological account of the origin and mystery of evil. For Barth, evil arises as that which God does not will. It is the “shadow” cast by the light of what God does will. The mystery of evil emerges as it were almost as a consequence of the divine will. Evil has reality but not substance. The fall also has an ontological basis in the inherent creaturely incapacity to withstand the attraction or temptation of evil. Yet there is also a moral component to the fall: humanity “appropriates to himself the satanic desire” to be a god, and in so doing becomes, like Satan, a rebel. “In himself and as such man will always do as Adam did in Gen. 3” (122).

Humanity’s fall, then, is both inevitable and culpable. On account of human culpability it lies under the divine wrath; on account of human weakness, however, it is the object of divine pity. Jesus Christ as the elect human stands in humanity’s place under the divine wrath and for humanity suffers and dies taking their rejection upon himself. Yet Jesus Christ is also the electing God and although subject to the same weakness and incapacity that afflicts the rest of humanity, actually can do and does for humanity what humanity cannot do for itself: resist Satan’s temptation.

Why this imposition of the just for the unjust by which in some incomprehensible manner the eternal Judge becomes Himself the judged? Because His justice is a merciful and for this reason a perfect justice. Because the sin of the disobedient is also their need, and even while it affronts Him it also moves Him to pity. … Because in the powerlessness of sinners against Satan He sees their guilt, but in their guilt He sees also their powerlessness. Because He knows quite well that those who had no strength to resist Satan are even less able to bear and suffer the rejection which those who hear Satan and obey him merit together with him. Because from all eternity He knows “whereof we are made” (Psalm 103:14). That is why He intervened on our behalf in His Son (124).

That God did this is, of course, due to his own grace in which God elected humanity in his Son. The grace of election is also at once the grace of reconciliation for the same Jesus in whom we are elected is also the Judge who takes the place of the judged.

In the One in whom they are elected, that is to say, in the death which the Son of God has died for them, they themselves have died as sinners. And that means their radical sanctification, separation and purification for participation in a true creaturely independence, and more than that, for the divine sonship of the creature which is the grace for which from all eternity they are elected in the election of the man Jesus (125).

This sonship, this radical sanctification, this true creaturely independence seen in the steadfastness of the humanity of Jesus, and specifically in his prayer by which he “fulfils His creaturely office” (126). Jesus’ prayer is his intercession with God on behalf of his people. It is the human answer and assent to the will of God as it confronts his own will. It is his affirmation of the divine right in the exercise of holy wrath against human sinfulness to which he submits as victim, even as he is both priest and judge.

The election of Jesus Christ, therefore, stands as the pattern for the election of all, for they are elect in him.

The mystery of the elected man Jesus is the divine and human steadfastness which is the end of all God’s ways and works and therefore the object and content of the divine predestination. … Being elected “in Him,” they are elected only to believe in Him, i.e., to love in Him the Son of God who died and rose again for them, to laud in Him the priest and victim of their reconciliation with God, to recognise in Him the justification of God (which is also their own justification), to honour in Him their Leader and Representative, their Lord and Head, and the kingdom of God which is a kingdom above all other kingdoms. It is as they love Him and laud Him and recognise Him and honour Him in this way that they can have their own life, their rejection being put behind them and beneath them, rejected with His rejection. To believe in Jesus means to have His resurrection and prayer both in the mind and in the heart. And this means to be elected. For it is the man that does this who “in Him” is the object of the divine election of grace (126-127).

New Barth Books

Books

Today Reading the Gospels with Karl Barth arrived in the post, the Conference papers from the 2015 Karl Barth Conference at Princeton Theological Seminary. Contributors include Jürgen Moltmann, Richard Bauckham, Willie James Jennings, Bruce McCormack, Beverly Roberts Gaventa, and a sermon by Fleming Rutledge. The line-up looks great, and I am very much looking forward to reading the contributions by Moltmann and McCormack particularly. Moltmann’s essay addresses “Barth on the Doctrine of Predestination,” while McCormack explores “Barth on Jesus’ Cry of Dereliction.”

A week or two ago Paul Nimmo’s new introduction to Karl Barth arrived. Nimmo is a prominent younger Barth scholar, who I had the privilege of meeting briefly last year at the Barth Conference. (I also got to meet both Migliore and Guretzki at the same Conference!)

There are quite a few introductions to Barth and I look forward to seeing how he interprets Barth. His approach is to give an overview of each volume of Barth’s Dogmatics, and then provide a brief reflection. Because I am lecturing on Karl Barth this semester, I have already started reading sections of Nimmo relevant to my lectures, along with the magisterial treatment of Barth’s theology by Eberhard Busch (The Great Passion).

Finally, I have been sent a review copy of David Guretzki’s An Explorer’s Guide to Karl Barth which I need to read and review in the near future. This looks like a very different kind of introduction; Guretzki appears to have written for the novice approaching Barth for the first time, and it will be fun to read his book alongside the more formal treatments by Nimmo and Busch.

I will post reviews on this site in time…

Psalm 20 – A Sermon

Sermons,

This week we celebrate ANZAC day, remembering the Australian servicemen and service-women who have fought and served in other conflicts. Two years ago it was the centenary of the Gallipoli landing, and the year before that, the 70th anniversary of D-Day, the decisive victory against a devastating and ruthless enemy. What might have happened if that victory had not occurred? One Australian survivor of D-Day was Bob Cowper from Adelaide. Cowper had been a Mosquito pilot, helping keep the skies clear above the massive landing fleet. “It was the greatest military operation in the world’s history,” he said. “To think that we fought the battle that made the world a safer place was very satisfying” (“Our Australian Witnesses to the D-Day Horror” Weekend Australian, May 31, 2014, 20). Many others, of course, were not so fortunate and the article tells some of the stories of those who did not return from the battle.

In some indefinable way, our soldiers who have gone before us represent us, whether for good or for evil. We remember this representation at ANZAC day. In some very real way, we are tied up with them, all in it together. And it remains a very real question: if they did not do what they did, could we, would we be who we are?

For Israel, too, battles were a fact and necessity of life. Psalm 20 has its genesis in the reality of battles and enemies. This brief psalm is a wonderfully positive benediction which masks, perhaps, the dire circumstances presupposed. An enemy, equipped with chariots and horses—the best military equipment of the day—has drawn near. The king and his soldiers are prepared for battle. Sacrifices have been offered, and now the people add their benediction (vv.1-5). The king responds with assurance in verse 6. Then the people declare their trust in God in vv. 7-8, and conclude with an urgent cry for victory in verse 9.

Reading the Psalm (vv. 1-5)

The Lord answer you in the day of trouble!
The name of the God of Jacob protect you!
May he send you help from the sanctuary, and give you support from Zion.
May he remember all your offerings, and regard with favour your burnt sacrifices. Selah
May he grant you your heart’s desire, and fulfil all your plans.
May we shout for joy over your victory, 
and in the name of our God set up our banners. 
May the Lord fulfil all your petitions.

Eleven times the word You or Your appears in the singular: these first five verses constitute a wonderful benediction of the people toward the king. They are pronouncing a blessing of divine victory upon the king before he goes to battle. And why? Because his victory is their victory; his defeat, theirs. He represents the whole nation and their destiny is intertwined: they are all in this together. Their nine blessings (or is it eleven?) all point to a comprehensive victory against their enemy.

Note these nine blessings, and also see the chiastic pattern formed by them.

1a / 5c … The Lord answer you / fulfil all your petitions
1b / 5ab … The Name of the Lord protect you / The Name of the Lord
2 / 4 … May he send you help and support you / May he grant you your heart’s desire and fulfil all your plans
3 … May he remember all your offerings and regard with favour your burnt sacrifices.

The central strophe of the pattern highlights that which is central: that at the heart of this blessing is a recognition of covenant faithfulness toward God represented by a life of worship and devotion. “May he remember all your offerings.”

David comes to the present crisis with a long history of love and devotion to God. What we do day by day in times of peace prepares us for times of war. When our devotional life is a habit we are well served for battle (Williams, Psalms 1-72 Communicator’s Commentary, 160).

What does it mean to be “battle-ready?” Are you dressed for battle in the armour of God? Do you have a history of devotion with God, a history of faith and prayer, worship and love? Worship and warfare seem like the most unlikely companions, but in God’s kingdom, in spiritual warfare, they go together.

The commentators suggest that the verbs in this passage are in an unusual tense they call the prophetic perfect. That is, the words pronounce a blessing which is still in the future, still yet to happen, but so sure and certain, they speak of it as though it is already accomplished. Then in verse 9 they will cry out to God in an explicit prayer for victory, “Save, O Lord! Give victory!” But this does not contradict the faith-filled benediction of these opening verses. Faith works both ways.

Mark 11:22-25                                                         
Jesus answered them, ‘Have faith in God. Truly I tell you, if you say to this mountain, “Be taken up and thrown into the sea”, and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. So I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.

‘Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.’

In this text Jesus teaches two complementary operations of faith: faith by saying it, and faith by praying it. The first is an exercise of spiritual authority, a faith-filled or prophetic pronouncement. The second is simply a classic form of prayer. Sometimes faith is exercised by an authoritative declaration or command, sometimes by petition to God.

In this psalm the congregation exercise faith in both ways. I wonder how much boldness it would have taken to declare victory in the face of such a fearsome enemy, equipped with horses and chariots? This is all the more so when we remember that Israel’s king was forbidden to multiply horses and chariots (Deut 17:16). But they do declare this blessing and in so doing, look forward to God’s blessing, God’s help and salvation.

Psalm 20:6-9
Now I know that the Lord will help his anointed;
    he will answer him from his holy heaven
    with mighty victories by his right hand.
Some boast in chariots, and some in horses,
    but we will boast in the name of the Lord our God.
They will collapse and fall,
    but we shall rise and stand upright.

Give victory O Lord;
    May the King answer us in the day we call. (NASB)

Note: many versions translate verse 9: “O Lord, save the king!
May he answer us when we call” (see, e.g., ESV; NIV; NRSV)

Verse six is the king’s response to this blessing, his agreement with this blessing. Verses seven and eight return to the corporate voice, affirming their trust in God. Notice, again, the third mention of the Name of the Lord. To boast in the name of the Lord is to make mention of his name, to remember, invoke or proclaim his name.

The Name of the Lord represents his own person and presence, character and authority. To have faith in his name is to recognise our relationship with God—at his initiative—including his claim on us. Jesus authorises us to pray in his name (John 16:23-24). Proverbs 18:10 says that “the name of the Lord is a strong tower; the righteous runs into it and is safe.” David went out against Goliath in the name of the Lord (1 Samuel 17:45).

Is it true that God will give us whatever our heart desires, whatever we ask for “in his name”? To ask in his name is to ask in accordance with his person and character. The promise that God would grant David’s heart’s desire was made to someone whose heart was aligned with God’s in sacrifice, devotion and worship. He had a heart after God’s own.

The psalm ends with an explicit petition for victory in verse nine. Notice the interplay between the king and the King: behind the earthly ruler stands the heavenly ruler of Israel. Notice, too, that the day of trouble (v. 1) is the day we call (v. 9).

Many commentators believe this psalm represented a liturgy that was practiced regularly in the temple worship. In this liturgy, the reality of the joint destiny of the people of God was enacted.

Battle Ready

Our situation, of course, is vastly different to that of ancient Israel, and it is not likely that we will face the same kind of battle conditions they did. Nonetheless, the psalm still speaks to the reality of our lives: life is a battle. For some people it is more of a battle than for others. All of us, though, are likely to be drawn into various kinds of battles where our life or our sanity, our work or our witness, our future or our family is threatened by powers and circumstances external to us, perhaps stronger than us. Christian life and ministry is a battle, a never-ending engagement with principalities and powers and rulers of the darkness of this world (Ephesians 6:10-12). Maintaining a faithful marriage or sexual purity may prove a great battle for some. Raising our children, paying our bills, maintaining a gentle spirit in the face of provocation—these and much more can be a great battle. What are you battling? You’ve heard of Howard’s battlers; Christians can be battlers too.  How, then, does this psalm help us become “battle ready”?

  1. This psalm will remind us that we are in a spiritual battle and thus need to grow in our understanding of the various weapons of our warfare (2 Corinthians 10:3-5), the ways of faith and spiritual authority (1 Peter 5:8-9). We should develop our faith in the name of Jesus until it truly becomes for us “a high tower” of safety and refuge in times of trouble.
  2. Worship and warfare belong together. We have already mentioned the necessity and centrality of worship and devotion. If we want the Lord to answer us in the day of trouble, we must call upon his name. It is much easier to do so when we are already on speaking terms, in good relationship.
  3. We are all in this together, and we will stand or fall together. This is especially true of families and of churches. The people depended on the king and the armies; the king and the army depended on the people. We need each other because we are inter-dependent. We need each other’s faithfulness, steadfastness, devotion, faith, prayer and blessing. That this psalm was preserved, that it became part of the temple worship collection suggests that the corporate gathering, prayer and faith of the people was absolutely crucial.
  4. Behind the king is the King. God is with us – “at the heart of Hebrew theology lay the conviction that God was involved in their historical experience” (Craigie, Psalms 1-50 WBC, 188). Jesus is our king, and he has gone into battle on our behalf, and has won the decisive victory. We still face fierce battles, mopping-up battles, but he is with us; and as we go forth in his name, victory is assured – Hallelujah!