Tag Archives: Easter

“Come and See”

wind“Come and see.” That’s the Easter invitation. It’s found in Matthew 28:7 – “He is not here, for He has risen, just as He said,” the angel told the women at the tomb, “come and see the place where He was lying.”  This isn’t the only time that we hear this invitation extended in the Gospels.  When John the Baptist was in prison and sent some of his disciples to Jesus to ask if He was really the Christ or should they start looking for someone else, Jesus told them to come and see what He was doing and then go back and tell John all about it before they made up their minds (Matthew 11:4-6).  And in the Gospel of John, on four separate occasions (1:39; 1:46; 4:29; 11:34), people were invited to “come and see” for themselves what Jesus was doing before making any decisions about who He was.

We don’t have access to what the angel invited those first disciples to “come and see.” And so our journeys of faith begin with a decision about the credibility of what those who actually went and saw have told us about it.  And when we do, when we trust what they have told us, then there are some other things that begin to emerge in our lives that people can actually “come and see” as evidence of the resurrection of Jesus Christ, not just in a garden tomb 2,000 years ago, but also in our lives right here and right now.

T.R. Glover (1869-1943), a Cambridge University scholar from the last generation, famously observed that Christianity finally prevailed in the ancient marketplace of ideas because the first Christians “out-thought, out-lived and out-died” the competition.  And I am convinced that their capacity to do this, to “out-think,” “out-live,” and “out-die” their rivals, resided in the three claims about the uniqueness of Jesus Christ that Christianity makes, namely that He is “the way, the truth and the life” (John 14:6).  Theologian Gabriel JesusFackre argues that “the resurrection is the validation… of these [three] assertions about the uniqueness of Christ.” And this is where the resurrection shows today.  This is what people can still “come and see.” The resurrection is the vindication of Christ’s claim to be “the way,” and that changes the way that we live as Christians.  The resurrection is the vindication of Christ’s claim to be “the truth,” and that changes the way that we think as Christians.  And the resurrection is the vindication of Christ’s claim to be “the life,” and that changes the way that we die as Christians.

People today can “come and see” how the Resurrection of Jesus Christ impacts the way that we live as Christians.  In Acts chapter 4, after describing the pattern of economic sharing the emerged in life of the early church with the result that it could be said of them that there was not a needy person among them (4:34), Luke tells us that “with great power” they bore witness “to the resurrection of the Lord Jesus” (4:33).  Connect the dots.

The power of the resurrection of Jesus Christ in the lives of those first Christians completely transformed their values. They had been raised by Christ to walk in newness of life (Romans 6:4), and it showed in their compassion, kindness, humility, patience, forgiveness and love (Colossians 3:12-14).  Pope Francis, Saint Teresa of Calcutta, our own Feliberto Periera down in the Valley, and the dozens and dozens of quietly compelling Christians you know personally – the power of their lives is the power of the resurrection in them.  Raised with Christ, they are now living like Christ, and this is something that people can “come and see!”

People can also “come and see” how the resurrection of Jesus Christ impacts the way that we think as Christians.  When putting together a jigsaw puzzle you always start with the corners don’t you?  Once those corners are in place then you’ve got some clear reference points within which you can get to work.  And this is precisely what the Resurrection of Jesus Christ establishes for us as Christians.

History is loaded with accounts of saviors – messiahs – who made extravagant claims, who have espoused cure-all answers to life’s greatest dilemmas. In fact, Arnold Toynbee in his monumental work, The Study of History, devotes one entire chapter to the subject of saviors.  He broke them down into four categories: (1) The savior with a scepter – the political savior; (2) The savior with a book – the philosopher, teacher, theologian; (3) The savior with a sword – the military conqueror and strategist; and (4) The man-god or god-man saviors – the saviors of Greek and Norse mythology.  After this review, Professor Toynbee pointed out that each of these saviors ultimately capitulated to the last great enemy, death.  Politicians, kings, generals, philosophers and teachers all die.  And each of the demi-gods of history have likewise succumbed to the same enemy – they have ceased to be and ceased to matter. And then Professor Toynbee concluded this significant chapter with the words – “When the last civilization shall have crossed the river of death, there on the other side filling up the whole horizon with Himself will be the Savior.”  (Richard Halverson)

Paul began his letter to the Romans with the announcement that Jesus Christ was “declared the Son of God with power by the resurrection” (1:4). When Jesus began His public ministry by getting baptized by John in the Jordan, the Gospels tell us that there was a voice from heaven that said, “This is my beloved Son” (Matthew 3:17; Mark 1:11; Luke 3:22).  And according to Paul, the Resurrection of Jesus Christ was that same kind of divine announcement.  Christ’s resurrection was God’s validation of His claims and His teachings, and when you believe that they’re true you are going to act on them, and this is something people can “come and see!”

Finally, people can “come and see” how the resurrection of Jesus Christ impacts the way that Christians die.  Somewhere I’ve read that in the ancient world there was the belief that people were born knowing just exactly how long they were going to live. The exact day of their deaths always loomed large in front of them, but that knowledge proved to be so painful, so paralyzing, that eventually it was erased from our souls. Well, the knowledge may be gone, but not the fear.  As the author of the book of Hebrews put it, we human beings are held in bondage by our fear of death (2:14-15).  But the good news is that Jesus Christ came as our deliverer to break the power of its hold on us.

Donald Grey Barnhouse was the pastor of the Tenth Presbyterian Church in Philadelphia, Pennsylvania, for more than 30 years and was one of America’s leading Bible teachers in the first half of the 20th century. Cancer took his first wife, leaving him with three children all under 12. The day of the funeral, he was driving his family to the service when a large truck passed them, casting a noticeable shadow across their car. Turning to his oldest daughter, who was staring sadly out the window, he asked, “Tell me, sweetheart, would you rather be run over by that truck or its shadow?” Looking curiously at her father, she replied, “By the shadow, I guess. It can’t hurt you.” And then speaking to all his children, he said, “Your mother has not been run over by death, but by the shadow of death. [And] that’s nothing to fear.”

 Christians die and Christians grieve just as all human beings do. But because of the resurrection of Jesus Christ, Christians have the promise that even though they die, yet shall they live (John 11:25-26).  And this enables Christians to die and to grieve differently – hopefully (I Thessalonians 4:13), and this is something that people can “come and see!”

We were born too late to be able to heed the invitation of Matthew 28:6 to “come and see” for ourselves. But the witness of those that did has convinced me that Jesus Christ was raised from the dead, and believing this has changed absolutely everything for me forever.  It has changed the way that I live.  It has changed the way that I think.  It will change the way that I die.  And these differences that Jesus Christ has made, is making, and will make in my life is something that you can “come and see!”  DBS +

 

 

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“Because He Lives”

ignatusWe don’t have patron saints in the Christian Church (Disciples of Christ), but if we did, then Saint Ignatius of Antioch would be mine.  His Feast Day, October 17th, is my birthday, and that’s the way that most people figure out who their patron Saint is.  The Saint you share a day with is yours.

While we may not have patron Saints as a church, the idea is not entirely devoid of value if you ask me. The way you get to be a Saint is by being pretty good at being a Christian, and who couldn’t use some help with that?  The Apostle Paul told the Corinthian Christians to follow his example of following Christ (I Corinthians 11:1), and it seems to me that’s just exactly what patron Saints can do – they can provide us with individualized, concrete examples of what following Jesus Christ looks like in the life of another human being, and Saint Ignatius of Antioch is a pretty good one for this.

Ignatius grew up in the days of Jesus and the early church. He became a leader just as all of the apostles were dying off. He was the second leader of the church in Antioch, the second most important center of early Christianity in the ancient world after Jerusalem. When the persecution of Christians began in earnest early in the second century, Ignatius was arrested and taken to Rome to be martyred. He wrote a series of letters back to his churches while he was on that final journey to his death. In them he encouraged his flock to remain faithful in the face of the suffering that was coming their way. And then, when Ignatius got to Rome, tradition tells us that he was fed to the lions in the coliseum.

redThis is why the iconography of St. Ignatius of Antioch almost always shows him being eaten by lions. One of them is taking a bite out of his shoulder while the other one gnaws on an ankle. And St. Ignatius just stands there, looking cool and collected, as if nothing much was going on. Icons are teaching tools for the Christians who use them as part of their devotion. Icons spiritualize the people they represent, exaggerating the qualities that we are supposed to be emulating as followers of Jesus Christ ourselves, and the serenity on the face of St. Ignatius as he is being eaten by those lions is the whole point of his icon.

Writing about the way that people like St. Ignatius of Antioch died, Misty Callahan, a C.S. Lewis Fellow, says that “the fortitude and patience of the early Christians in suffering was notorious.”  What could have induced people to be Christians under such circumstances?” Misty wondered. Well, nothing but a “thorough conviction of its truth” is what she concluded. Misty Callahan calls the way that people like Saint Ignatius of Antioch died a “sign that Christianity is true.”  Saint Ignatius is peaceful in the icons that show him being eaten by lions because he knew something. He knew that Jesus Christ had confronted death on the cross, and defeated death on the third day when He arose. Death no longer held any fear for him.

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By way of contrast, the two disciples on the road to Emmaus were anything but composed, calm, cool, or collected (Luke 24). Luke tells us that they were walking away from Jerusalem on Easter Sunday morning “looking sad” (24:17). The word Luke used for “sad” in our text was a word that meant “downcast” — “having a look suggestive of gloom.” Geoff Thomas, the pastor of the historic Alfred Street Baptist Church in Aberystwyth, Wales, captured this moment in the Biblical story and its mood perfectly when he wrote –

The longest walk you’ll ever take is the walk away from the grave of someone you loved. If you’ve never done that, you can’t imagine how grievous it is. To walk away and feel as if the world has come to an end. To walk away and think about what used to be, and what might have been. To walk away and realize, “I’ll never be the same again.” …To reach out to touch a face and to find it gone forever. To cry until you can’t cry any more. To watch them bury your dreams and hopes and all that was good about life. To know it’s over, done, finished, the end, and there is nothing you can do about it. …It is the longest walk and the saddest day. Every step takes you away from the tombstone of a broken dream.

And this is what those two disciples on the road to Emmaus were doing. They were walking away from their broken dreams and shattered hopes.  You can hear it in their voices.  They spoke in the past tense — Jesus “was” (24:19) — they “had hoped” (24:21).  They were on that “longest walk.”  They were in that “saddest day.” Jesus was dead and gone.  The One they believed was the long awaited Messiah, the promised Deliverer of God’s people, had come to an inglorious end on a Roman cross and had been put away in a borrowed tomb.  There was nothing left for them to do but to go home; to go back to the lives that they had led before Jesus had shown up and filled them with such excitement and anticipation.  And so they were on the road to Emmaus. They were walking away, looking sad.

Now, at the end of this story that Luke tells us about these two forlorn disciples, things were completely different. In the end, we see them rushing back to Jerusalem with burning hearts and opened eyes to tell the other disciples that they had been with Jesus who was back from the dead, adding their testimony to the building body of evidence for the Resurrection of Christ.  And the pivot, the turning point for these two in the story that Luke tells us this morning were verses 25-27.  After listening to the two disciples tell their tale of woe on the road to Emmaus, the Risen Christ interrupted them and said –

25 “How foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

It was the Evangelical theologian Francis Schaeffer who said that Christian hope is not something that’s “pinned up in a vacuum.” Christian hope is not a cross your fingers and hope for the best sort of thing, a leap without a reason to jump, a stance without anywhere solid to stand.  No, Christian hope is something that’s rooted and grounded in the record of what God has already done, and in the promise of what God tells us that He intends to do next.  When those two despairing disciples on the road to Emmaus bumped into the Risen Christ, He didn’t tether their future to their wishful thinking and His sympathetic feelings, but rather to the Biblical record and the Biblical promise.

 Beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. (Luke 24:27)

As Misty Callhan put it –

While it may be true that other religions believe in life after death, only Christianity anchors that hope in a historical claim.

anchorIt’s the credibility of that historical claim that gives us courage and confidence in the face of the challenges that our circumstances create. Without a firm spiritual center of gravity we will be thrown by every change and crisis that comes our way. It is not without good reason that the traditional symbol for hope in Christianity is an anchor. Just as it is the anchor that keeps a ship from smashing into the rocks in a storm when the winds are blowing and the waves are crashing, so it’s our hope as Christians that keeps us straight and steady when “all around our souls gives way.”

In 1736 John Wesley and his brother Charles were on their way to America to serve as Anglican missionaries in Georgia. Aboard ship with them were a group of German Moravian Christians who were also going to America to share their deeply personal and passionate faith in Jesus Christ. In the middle of the Atlantic during their crossing a terrible storm came up and threatened to sink the ship. John Wesley was terrified, thinking that he was about to die. But in the hold of the ship the Moravians calmly sang their hymns and prayed their prayers. Wesley wrote about it in his journal –

shipIn the midst of the Psalm wherewith their service began, the sea broke over, split the main-sail in pieces, covered the ship and poured in between the decks, as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sung on. I asked one of them afterwards; “Were you not afraid?” He answered, “I thank God, no.” I asked: “But were not your women and children afraid?” He replied mildly: “No, our women and children are not afraid to die.”

colloseumSome of us are facing lions today. We’re in the Coliseum days of our lives. Death is circling us, staring us in the face. If this is you then what you need to know is that Easter is for you. Jesus went to the cross to confront death. Jesus was raised from the dead to defeat death. Just like Ignatius with those lions hanging off him, you can know and show real peace because of what Jesus Christ has done and promises to do for you.

duckBut the fact of the matter is that most of us don’t have lions stalking us at the moment. Most of us are facing ducks instead. Lions devour. Ducks nibble. It’s not one big thing; it’s a hundred little things, a nibble here and a nibble there. The car, the kids, the house, the job, the bills, the schedule, the doctor’s appointment, the taxes, the meetings, the traffic, the roof, the market, the waistline — those hundred little things that constantly demand your attention and that, bit by bit, wear you down, and wear you out. A nibble here, a nibble there, and then one day you wake up, and you’re missing an arm, or a leg! Hope is not just needed for that last day when we’re thrown to the lions. Hope is needed most every day just to get out of bed, and to get dressed, and to step back again into our worlds full of their demands, and dreams, and deals, and disappointments.   In just a moment now were going to turn in our hymnals to #562 –

“Because He Lives” has become something of a contemporary Easter standard. It was written nearly 50 years ago by Bill and Gloria Gaither. In 1971 Gloria was pregnant, Bill was sick, their church was in a crisis, and the world around them was unraveling – politically, socially, and spiritually. Gloria says that she remembers sitting in their living room in Alexandria, Louisiana, on New Year’s Eve, and feeling truly panicked about life and the future of her family. She worried about the world into which she would soon be bringing her new baby.

One sunny day in the early spring, Bill, Gloria and Bill’s father George walked across the paved parking lot at their small A-frame offices. George called Bill and Gloria’s attention to a spot they had not noticed. He pointed out a tiny blade of grass that had pushed aside layers of dirt, rock and concrete to reach the sunshine of the world above. It had such a strong will to live; it had overcome all the odds to fulfill its destiny. That blade of grass became a symbol to the Gaithers of how God works… And it inspired Gloria to write a song expressing the hope that was shaped by the resurrection of Jesus… (McDowell)

“God sent His Son, they called Him Jesus;
He came to love, heal and forgive.
He lived and died to buy my pardon;
An empty grave is there to prove my Savior lives…

How sweet to hold a newborn baby;
and feel the pride and joy that gives;
but greater still, the calm assurance:
This child can face uncertain days because He lives.

… Because He lives, I can face tomorrow.
Because He lives, all fear is gone.
Because I know He holds the future,
And life is worth the living just because He lives!”

It’s because there was an empty grave on that first Easter Sunday morning that we can face our uncertain days now. It’s because of Christ’s Resurrection that our lives are worth living. It’s because He lives, and holds the future, that all fear is gone. This is what Easter means. This is what Easter does for those who believe it, and who live by it. DBS +

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Christianity without the Cross

Did the Church get the Gospel all wrong?

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A Good Friday Reflection
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It happens every Easter.

The news media picks up on some story from the world of scholarship that in the popular imagination subverts the church’s traditional faith in the saving result of the death, burial, and resurrection of Jesus Christ. The implication is always the same. We who are Christians have gotten it all wrong, either because we are sinister and are attempting to perpetrate some grand fraud on the world for our own greedy, power-mongering, selfish interests, or because we are stupid and have never really thought about our faith, or considered alternative interpretations.

This year it’s the “discovery” that the church didn’t have crucifixes in its first millennium.  This is a debatable point. The British New Testament scholar Larry Hurtado makes a compelling case for the church’s use of a stylized form of the crucifix in the earliest stages of its life (https://larryhurtado.files.wordpress.com/2010/07/staurogram-essay.pdf). But this is a rather specialized argument for a rather limited audience.  Besides it’s not really the point.

The real challenge that this popular news story is making to Easter this year is not about the presence or absence of crucifixes in the first thousand years of the church’s life and faith, but rather it’s about the interpretation of its meaning. The scholars who are promoting this “discovery” about the dearth of crucifixes in the church’s first thousand years argue that what it means is that Christianity’s emphasis on the cross and the saving work that Jesus Christ did on it as our Savior is a late development in the church’s life and faith, and if Christians didn’t need Christ on the cross for their Christianity in the first thousand years, then we certainly don’t need it now. Christianity is too atonement-centered, they say, too focused on the cross.

Three responses…

First, insofar as this “discovery” about crucifixes in the life of the church enlarges our understanding of God’s saving work in Jesus Christ, then hooray!  Ross Clifford and Philip Johnson’s 2012 book The Cross is not Enough (Baker Books) argues – from solidly within the Evangelical camp – that while the cross and what Jesus Christ did on it “for us and our salvation” is absolutely essential and crucial to Christianity, that the cross is not all that Jesus Christ did “for us and our salvation.” In his magisterial Transforming Mission (1991), David Bosch wrote about the six moments in Christ’s saving work: (1) The Incarnation; (2) The Crucifixion; (3) The Resurrection; (4) The Ascension; (5) The Sending of the Holy Spirit; and (6) The Second Coming. But the way I see this “discovery” being popularly used is not for this kind of addition, but rather for a subtraction. Rather than expanding our understanding of, and appreciation for, God’s saving work in Christ to the full scope of the Biblical witness, this “discovery” is being used to try to eliminate the scandal of the cross instead.  I am all for addition.  I am adamantly opposed to subtraction.

Second, even if the “discovery” about the absence of crucifixes in the first thousand years of the church’s life is correct (and I’m not at all convinced that it is), then there needs to be a much closer examination of the reasons why than simply concluding that it was because the death of Christ on the cross was just not all that important to them.  There are no crucifixes at the church I currently serve. In fact, there have been no crucifixes in any of the churches that I have served in my 40 years of ordained ministry.  But the reason why is not because “Christ and Him crucified” (I Corinthians 2:2) is inconsequential to our life and faith!  The reason why has a whole lot more to do with a particular understanding about the prohibition of graven images (Exodus 20: Deuteronomy 5:8-10) that has been popularly and uncritically embraced by Christians of my ilk.  Even if the churches I have served through the years have not had crucifixes, that doesn’t mean that we haven’t sung hymns about the death of Christ on the cross, or read Scriptures about the death of Christ on the cross, or preached sermons about the death of Christ on the cross, or observed sacraments monumental of the death of Christ on the cross.  And that brings me to my third observation.

I remember sitting in the sanctuary of one of our churches (a Disciples of Christ congregation) listening to one of the theologians of this “discovery” (a Disciples of Christ scholar) make her case for a de-emphasis of the violent death of Christ on the cross while standing in the pulpit of an “Akron Style” sanctuary with the pulpit in the center of a raised platform directly above the Lord’s Table.  And I was struck by the incongruity of the words she was speaking with the fact that on that Lord’s Table there was bread which would soon be broken in that very gathering in remembrance of Christ’s body broken for us on Calvary’s cross, and a cup which would soon be poured in remembrance of Christ’s blood poured out for us on Calvary’s Cross.

We have not needed, nor have we ever used crucifixes as a church to keep the saving work of God in Jesus Christ at the center of our attention, reflection, and devotion. It has been the three “Gospel Ordinances” of Baptism by immersion, the Lord’s Day, and the Lord’s Supper that have kept us focused on the three facts of the Gospel – the death, burial, and resurrection of Jesus Christ – with their single message – God is love. No new “discovery” can shake my complete confidence in and utter dependence on this truth that is Christianity. DBS +

 

 

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The Tears of Jesus

Will you make Jesus Christ cry or smile this week?
Will you break or console His heart?
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weptIt’s a trivia question that’s familiar to anyone who’s been around the church for any length of time – “What’s the shortest verse in the Bible?” “Jesus wept” we say, “John 11:35.” By definition, “trivia” is “a piece of information that’s of little value.” And that’s what we’ve done to John 11:35.  We’ve “trivialized” it.  We’ve reduced it to a Sunday School riddle, to a piece of amusing but unimportant information.  But to my way of thinking, “Jesus wept,” John 11:35 is one of the most important things that the New Testament tells us about Jesus Christ.

In the Upper Room on Maundy Thursday, right after Jesus told His disciples that He was the way, the truth, and the life, how we get to God, Philip, one of Christ’s very first disciples, made what must rank right up there with the great understatements of all times. “Just show us God,” he said, “and that will satisfy us” (John 14:9).  Really, Philip?  That’s all you want? To see God? That will make you happy?  We can’t hear the inflection of the voice in the things that Jesus said in the Gospels, but I can’t help but think that there’s just a little bit of exasperation when Jesus answered Philip with — “Have I been with you all this time, and you still don’t get it?” And then Jesus made the statement on which all of Christianity rests – “Whoever sees me sees God” (John 14:9). Explaining what this means, E. Stanley Jones said that just as our words are the expression of our thoughts, so Jesus Christ is the expression of God.

Just as we look up through a person’s words to understand their thoughts, so we look up through Jesus to know what. God is like that which we see in Jesus.  And if God is, then He is a good God and trustable.  I can ask for nothing better. (28-29)

So, what do the tears of Jesus tell us about who God is?

JesusWell, in John 11:35, the tears of Jesus tell us that God completely understands the pain that the death of a loved one produces in us. Jesus wept at the tomb of his good friend Lazarus.  Even though Jesus knew that He was on the verge of bringing him back from the dead, still Jesus wept as He stared the reality of His friend’s death in the face, and that’s because death is an enemy, the New Testament tells us, the last enemy to be destroyed (I Corinthians 15:25).  Even when death comes as the blessed release of a loved one from their suffering and struggle, death is still unnatural, not part of God’s original design for us as human beings.  It’s intrusive, destructive, and malevolent. That’s what the tears of Jesus tell us in John 11:35.   God doesn’t want us to die, and Jesus Christ came to see to it that we don’t have to. He’s the resurrection and the life, and whoever believes in Him, Jesus promised, though he dies, yet shall he live, in fact, whoever lives and believes in Him “shall never die” (John 11:25-26).  Imagine that, Pastor Ben Haden said, we who are Christians – we who believe in Jesus Christ as our Savior – we won’t be… we can’t be dead… not even for a minute!  That’s what the tears of Jesus mean in John 11:35, but this isn’t the only place in the Gospels where Jesus cried.  He wept on Palm Sunday as He approached Jerusalem for His final week (Luke 19:41-44)–

As he came near and saw the city, he wept over it, saying…
“You did not recognize the time of your visitation from God.”

glassHalfway down the Mount of Olives today, directly opposite the walls of Jerusalem, there’s a little church known as “Dominus Flevit” – Latin for “Our Lord wept.” This is where tradition tells us that Jesus Christ stopped on that first Palm Sunday to grieve the fact that “He came to His own home, and His own people received Him not” (John 1:11). The tears of Jesus in Luke 19:41 were the tears of rejection, the tears of unrequited love.  As Morton Kelsey used to say, “There’s something more powerful in this world than God is, and it’s us, for we have the power to keep God out of our lives should we choose to.” Jesus, it would seem, came to terms with this fact halfway down the Mount of Olives on His way into Jerusalem for the last time, and it caused Him to stop and weep.  His tears were the tears of God, in fact, those tears had flowed before.

Jeremiah 8 is where we’re told about the tears of God. The prophets of the Old Testament operated with a profound sense of — “Thus saith the Lord.”  They didn’t speak on their own initiative or from their own insight.  God put His thoughts in their hearts; His words in their mouths.  At least that’s the claim made by the Bible’s prophetic books.  And so, in the book of Jeremiah when we read –

For the hurt of my poor people I am hurt, I mourn,
and dismay has taken hold of me…
O that my head were a spring of water
and my eyes a fountain of tears,

so that I might weep day and night for…
my poor people!

The right interpretive question for us to ask when hearing these verses is – “Who’s speaking?” Who is the “me,” and the “my,” and the “I”?  Is it Jeremiah speaking, or is it God?  Is this the anguish of Jeremiah for his people, or is it the anguish of God for His people? Are the tears these verses describe the tears of Jeremiah the prophet, or are they the tears of the God who sent the prophet? Christopher J.H. Wright in his commentary on the book of the prophet Jeremiah, after acknowledging the difficulty that interpreters have had trying to sort out the words of the prophet from the words of God in these verses, finally concluded that when they are read backwards from the – “thus saith the Lord” – in chapter 9, verse 3 back to what’s said in chapter 8, verses 18-22, that the “me” who speaks is “unquestionably God himself.”

The brutal fact is, God himself breaks down in agonizing sorrow (8:18). God is crushed (8:21)… God dissolves in tears (9:1)… God holds his head in his hands, and sobbing through the tears says – “My people, my people, my poor, poor people.” (127)

We can break God’s heart. We can make Christ cry.  We can grieve the Holy Spirit.

bookOur Catholic brothers and sisters have an entire devotional tradition that’s based on this idea. It’s called “consoling the heart of Jesus,” and it goes back to a 17th century French nun who said that while she was meditating on the death of Christ on the cross one day that she had a vision of His heart and heard a voice saying, “Behold this heart which loves so much yet is so little loved.” At the center of “Consoling Spirituality” is the realization that our indifference, our ingratitude, our inattentiveness, and our irreverence makes God incredibly sad.  Christ’s heart aches because so many for whom He’s dying ignore His goodness and love. “Behold this heart which loves so much yet is so little loved.” This is not just a Catholic idea.

kennedyG. A. Studdert Kennedy was a much beloved Church of England minister during WW 1. He won the Military Cross for bravery in his service to the wounded during the war, and then when the war was over, he threw himself into the ministry of the church with the same energy and passion, especially with the inner city poor of England. Never healthy, he pushed himself in his service of Christ to the point of physical exhaustion, and in 1929, just short of his 46th birthday, G.A. Studdert Kennedy died. A poet as well as a pastor, G.A. Studdert Kennedy’s poem “Indifference” is probably his best known –

When Jesus came to Golgotha they hanged Him on a tree,
They drove great nails through hands and feet, and made a Calvary;
They crowned Him with a crown of thorns, red were His wounds and deep,
For those were crude and cruel days, and human flesh was cheap.

When Jesus came to Birmingham they simply passed Him by,
They never hurt a hair of Him, they only let Him die;
For men had grown more tender, and they would not give Him pain,
They only just passed down the street, and left Him in the rain.

Still Jesus cried, “Forgive them, for they know not what they do,”
And still it rained the wintry rain that drenched Him through and through;
The crowds went home and left the streets without a soul to see,
And Jesus crouched against a wall and cried for Calvary.

It’s said that Christ would rather be rejected than ignored. In the book of Revelation the Risen Glorious Christ told the Christians in Laodicea that they were neither “hot” nor “cold” – indifferent.

So because you are lukewarm — neither hot nor cold — I am about to spit you out of My mouth! (3:15-16)

Jesus stopped to weep on His way into Jerusalem on Palm Sunday not because of the cross that was waiting for him there at the end of Holy week, but because He knew that what He was going to do on that cross was something that could so easily ignored by the people for whom He was doing it. “Behold this heart which loves so much yet is so little loved.”

In the Gospel of John, right after the miracle of the Feeding of the 5,000, Jesus gave His Bread of Life discourse, and it proved to be something of a watershed moment in His ministry. Because of what Jesus said about being the bread from heaven that must be consumed by people who are desiring eternal life, many in the crowd of fans who were just following Him for the show and the snacks turned away from Jesus because they found what He was saying to be too confusing, too demanding, and too disturbing.  And John tells us that as the crowd thinned, Jesus turned to His disciples, to the people who had been with Him from the very beginning, and asked – “Are you going to leave me now too?” Again, we can’t hear the inflection in the words that Jesus spoke in the Gospels, still, I hear sorrow.  And Peter answered – “Lord, to whom we can go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God” (6:66-69).

“Consoling Spirituality” is nothing more and nothing less than us telling the sorrowful Christ that we aren’t leaving Him, that we know He has the words of eternal life, and that we believe He is the Holy One of God. If Christ is hurt by our rejection, then surely Christ is bolstered by our devotion.  In fact, Robert Boyd Munger said that we can make God smile (84). In a 1986 interview, this pastoral giant said that all he ever wanted from the Lord in return for his more than 60 year ministry on the West Coast was His smile. “If I know you’re there and you’re pleased,” he said, “that’s all I need.” So, if it’s our inattentiveness, indifference, ingratitude, and irreverence that grieves Christ, then it’s our attentiveness, responsiveness, gratitude, and reverence that pleases Him.

So, will you spend time in Scripture this week reading again the story of Christ’s
passion, about how He died and was raised for you?

Will you gather with the community of faith to offer God praise and thanks
for what He has done for us and our salvation?

Will you spend some time talking to God from your heart about
where you are right now in your life and what it is that He wants for you?

 And will you find some specific and concrete ways to take up your cross
and follow Christ on the way of self-sacrifice and service?

This is the week for paying attention, giving thanks, taking take up our crosses, and making God smile. DBS +

 

 

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Why don’t we Celebrate Pentecost like we do Christmas and Easter?

The Absence of a “Conscious Experience” of the Holy Spirit
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doveThe next big “event” in our life of faith and worship as a church will be Pentecost – Sunday, June 4th.  Pentecost doesn’t get the attention that Christmas and Easter do.  If the truth be told, Pentecost doesn’t even get the attention that Mother’s Day and the Fourth of July get in most of our churches.  And that’s a shame because this thing that we call Christianity just doesn’t work without what it is that Pentecost promises to provide.

In memorable language, E. Stanley Jones called the Holy Spirit the “adequate dynamic” we are offered for the living of the Christian life. He wrote – “I cannot imagine that Jesus, whose coming was specifically to baptize with the Holy Spirit, would lay before us the amazing charter of the new life [in the Sermon on the Mount] and then fail to mention the one power that could make the whole thing possible, namely, the power of the Holy Spirit.”

Pentecost marks the occurrence of an unrepeatable event in salvation history like the birth of Christ in Bethlehem, or the death of Christ on the cross, or His resurrection from the garden tomb. These things happened just once.  They have profound and continuing implications for our thinking, being and doing – to be sure – but they are events that happened in time and space once and for all.   Alister McGrath, the British Theologian, described them as “hard historical facts,” events, which if they did not happen, destroy the credentials and claims of Christianity.

The unrepeatable event of salvation history that Pentecost marks was the outpouring of the Holy Spirit as the sign of the inauguration of the new covenant that God’s Messiah came to establish. When the dramatic events of Pentecost Sunday began unfolding in Jerusalem 50 days after Easter (Acts 2:1-4), and people were beginning to ask what it all meant, Peter connected the dots between what was happening right in front of them with the promise that God had made to them long before through the Prophets about a coming day when God would pour out His Spirit on all flesh and a new way of relating to God would be created thereby (Joel 2:28-32//Acts 2:14-21).  The indwelling presence of God in each believer was part of the promised blessings of the new covenant (Ezekiel 36:22-27; Jeremiah 31:31-34), and it was part of the work of Christ as a “Spirit-person” who operated Himself in the fullness of the Spirit’s presence and power in the days of His public ministry (Matthew 3:16-17 ~ 4:1; Mark 1:10-11 ~ 1:12; Luke 3:21-22 ~ 4:1; John 1:32), and who promised to then bestow this same gift on His disciples (“He will baptize you with the Holy Spirit” – Matthew 3:11; Mark 1:8; Luke 3:16 ~ 24:49//Acts 1:8; John 1:33; 7:39; 14:16-17; 15:26; 16:7) just as soon as He went away.

Pentecost marks the moment of the initial fulfillment of this promise in salvation history, and it signals the beginning of a new dispensation in our relationship with God (2 Corinthians 3:3; 5-8). The new thing that God did for the very first time on Pentecost Sunday has become a standard part of the normal Christian life ever since.  When we repent and are baptized, we are given the gift of the Holy Spirit (Acts 2:38).  The gift of the Holy Spirit when we first believe is now part of the normative pattern of conversion in the New Testament (Acts 19:2; Romans 8:9; 2 Corinthians 1:21-22; Galatians 3:1-5; Ephesians 1:13-14; I John 2:20-27).  It’s part of the standard package.

The problem is that this is not something that most of us were told anything about when we became Christians.   Oh, the Holy Spirit was named in the baptismal formula (Matthew 28:19) that was spoken, and I believe that we were all given the promised gift of the Holy Spirit at that moment because that’s what the Scriptures say happens, but experientially, it seems to me that the gift of the Holy Spirit was something that arrived without instructions and that therefore got left unopened on the front doorsteps of our Christian lives, leaving us to try to manage the continuing Christian life and the church’s mission in our own strength without the “adequate spiritual dynamic” that that makes the whole thing possible in the first place.

wrapI had two great spinster aunts from out-of- state who sent me ties for Christians throughout my childhood and youth. Every year, it was a tie – hardly the heart’s desire of a little boy at Christmastime.  And so in the annual frenzy of present-opening on Christmas morning, when it came to their package, I’d smile, shrug and throw it, still in its holiday wrapping, onto the pile of presents that I’d amassed.   And then when all of that loot got transferred to my bedroom, that unopened box with its tie in it would get tossed into the closet where it disappeared in the detritus of a boy’s life that inevitably winds up on the floor buried under layers and layers of stuff, not to be seen or heard from again, that is, unless those spinster aunts suddenly make a surprise visit to Southern California!  Then you were sent scurrying to find one of those ties so that it could be worn appreciatively at a big family dinner.  This has become something of a parable of the Holy Spirit’s presence in my own life as a Christian.

I believe that I was given the Holy Spirit when I first believed, but I sure didn’t know who, or what, or why? I didn’t have a clue about what to do with the Holy Spirit that I had been given, so I just pushed the Holy Spirit to the side like an unwanted and unopened present on Christmas morning, and then I didn’t give the Holy Spirit another thought until years later, when spiritually exhausted and frustrated, I got to the end of my own natural abilities and capacities, and I went scrambling through the detritus on the floor of my soul for that gift that I had been given long before but had cast aside as my journey of faith had begun. It was only when it had become agonizingly clear to me that I wasn’t strong enough or smart enough to “run” either the church or my own life, that I went back looking for the “adequate dynamic” that had been offered to me when I first believed, and that had been refused by me in my ignorance and pride.

A.W. Tozer, one of my most trusted and enduring spiritual directors, wrote –

…Let me shock you at this point. A naturally bright person can carry on religious activity without a special gift from God. Filling church pulpits every week are some who are using only natural abilities and special training. Some are known as Bible expositors, for it is possible to read and study commentaries and then repeat what has been learned about the Scriptures. Yes, it may shock you, but it is true that anyone able to talk fluently can learn to use religious phrases and can become recognized as a preacher. But if any person is determined to preach so that his work and ministry will abide in the day of the judgment fire, then he must preach, teach and exhort with the kind of love and concern that comes only through a genuine gift of the Holy Spirit—something beyond his own capabilities…

…The Christian church cannot rise to its true stature in accomplishing God’s purposes when its members neglect the true gifts and graces of God’s Spirit. Much of the religious activity we see in our churches is not the eternal working of the Eternal Spirit but the mortal working of man’s mortal mind.” (A. W. Tozer – Tragedy in the Church: The Missing Gifts – 1978)

A church that fails to celebrate Pentecost, or that obscures the outpouring of God’s empowering Spirit on Christians and the church in the way that it actually does celebrate Pentecost, is a church whose “conscious experience” of the Holy Spirit is weak and at real risk.  It’s a month now until Pentecost on the church calendar. And just as the season of Lent prepares us spiritually for the event and experience of Easter, and just as the season of Advent prepares us spiritually for the event and experience of Christmas, so these next four weeks provide us with an opportunity to prepare ourselves spiritually for the event and experience of Pentecost. The monastic community with which I have had an association has a guide that they offer to people as a way of getting them spiritually ready for the baptism of the Holy Spirit. The Risen Christ told His disciples to “tarry” in Jerusalem “until you are clothed with power from on high” (Luke 24:48), and it is my observation and experience that this fullness of the Spirit is something for which we must get prepared.  It’s something that must be sought –

“So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish?  Or if he asks for an egg, will he offer him a scorpion?  If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:9-13)

Again, A.W. Tozer is helpful –

fly…It is in the preparation for receiving the Spirit’s anointing that most Christians fail… No one can be filled with the Holy Spirit until he is convinced that being filled with the Holy Spirit is a part of the total plan of God in redemption; that it is nothing added or extra, nothing strange or queer, but a proper and spiritual operation of God… The inquirer must be sure to the point of conviction. He must believe that the whole thing is normal and right. …Unless he is persuaded from the Scriptures he should not press the matter nor allow himself to fall victim to the emotional manipulators intent upon forcing the issue. God is wonderfully patient and understanding and will wait for the slow heart to catch up with the truth.

In these next few weeks leading up to Pentecost I will be sharing in my blog some of the things that I have learned about the Holy Spirit through my “conscious experience” of the Holy Spirit through the years.  And then in the nine days immediately before Pentecost this year, I will be sharing a day-by-day prayer experience designed to prepare all of us for afresh outpouring of the presence, power and provision of the God in us and on the church.  I invite you to join me on the journey. DBS +

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A Prayer for Revival by C H Spurgeon

O God, send us the Holy Spirit! Give us both the breath spiritual life and the fire of unconquerable zeal. You are our God, answer us by fire, we pray! Answer us both by wind and fire, and then we shall see You are God indeed. The Kingdom comes not, and the work is flagging. O, that You would send the wind and fire! You will do this when we are all of one accord, all believing, all expecting, all prepared by prayer. Lord, bring us to this waiting state! God, send us a season of glorious disorder. O, for a sweep of the wind that will set the seas in motion, and make our ironclad church, laying so quietly at anchor, to roll from stem to stern! O for the fire to fall again – a fire which shall effect the most stolid! O, that such fire might first sit upon the disciples, and then fall on all around! O God, You are ready to work with us today even as You did then. Stay not, we plead with You, but work at once. Break down every barrier that hinders the incoming of Your might! Give us now both hearts of flame and tongues of fire to preach Your reconciling word, for Jesus’ sake! Amen!”

 

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“Do Something Beautiful for God… Become Someone Beautiful for God”

Tradition says that after considering other religious options, that the Russians consciously chose Eastern Orthodox Christianity to be their state religion because when they experienced its worship for the very first time, they “knew not whether they were in heaven or on earth… for on earth there is no such splendor or such beauty… and they could not forget that beauty.”

eastercross

I thought this about our worship at Northway on Easter Sunday morning. I cannot forget that beauty — the Choral Scholars’ Quartet singing Mendelssohn’s “O Come, Every One that Thirsteth,” the flowering of the cross, the y’all come and sing version of Handel’s Hallelujah Chorus, Margaret and Justin’s astonishing piano and organ duet during the Offertory, the spectacular spread of blooming Easter lilies, the choir’s lush anthem and stirring preface to our processional hymn, and the worship team singing “Beautiful Things” after my morning meditation on “Beauty from Ashes” (Isaiah 61:1-3).

I didn’t know if I was on earth or in heaven!

goodWe have tended to underestimate the power of beauty as one of the God-triggers in our souls. One of the three “transcendentals,” we’ve tended to rely on the other two so much more in practice. Our activist impulse, that God-implanted desire to do something, anything, to make the world a better place orients us towards the way of the good.  And our drive to understand things both great and small routinely puts us on the path of the true. But classically understood, beauty is just as sure a way into an awareness of God as is our drive to do what’s good and to know what’s true.

I based my Easter message this year on the line from Isaiah’s “Suffering Servant” song about how the mission of God’s Messiah when He came would be to exchange “ashes for beauty” (61:3), and how this has become a familiar way for Christians to think and talk about the promise of Easter. After the brutality of Good Friday and the emptiness of Holy Saturday, when Jesus was raised on the third day, this exchange occurred — the ashes of death, despair, and apparent defeat became the beauty of the resurrection to newness of life. At the lowest moment in the story of Jesus, “all of the shattered fragments of spiritual power were suddenly quickened, strengthened, and clothed with loveliness.” On Easter Sunday morning I said that this is what Christ came to do – “to bring a new life out of the old ashes” (James D. Wilson). And this is not some abstract theological concept.  No, this is immediate and personal.

It’s about the difference that Jesus Christ makes in your life as your Lord and Savior. It’s what we mean when we sing – “I once was lost but now I’m found; was blind but now I see.” It’s about the ashes of death giving way to the beauty of life, both eternal and abundant. It’s about the ashes of despair giving way to the beauty of hope.   It’s about the ashes of shame and guilt giving way to the beauty of forgiveness.  It’s about the ashes of division giving way to the beauty of inclusion.   It’s about the ashes of defeat and discouragement giving way to the beauty of transformation and renewal.  It’s about the ashes of regret giving way to the beauty of regeneration.  The power of Easter is in how it takes our ashes and makes them into something beautiful.

Years ago Joseph Aldrich wrote about how it is the beauty of the Gospel and not just the Gospel’s words that has the real power to transform people. He wrote –

…The “music” of the gospel is the beauty of the indwelling Christ as lived out in the everyday relationships of our lives. We must become recipients of God’s blessing, begin to incarnate His beauty in our relationships, and open these relationships to the non-Christian… Once this “music” has been heard, then expect to be asked for the “reasons for the hope (beauty) that you have.”  Play the beautiful music, and they’ll listen to the words of the song. (Life-Style Evangelism 21)

motherMother Teresa was famous for telling her little brothers and sisters of charity all around the world to try to “do something beautiful for God” each and every day. This prompted Philip Kosloski to write an essay for the “National Catholic Register” on the beauty of Mother Teresa’s life and work for the weekend last September when she was canonized a Saint in the Roman Catholic Church. He asked —

…Will beauty save the world? Yes it will, but it must be a Beauty united to Truth and Goodness, and a beauty that encompasses all aspects of life. The Gospel we preach to the Modern World will not be found effective if it does not recognize the importance of beauty, especially the beauty of Christian witness.

…By drawing closer to God, our lives reflect a particular beauty, which has the capacity to attract others to the beauty of God. In seeing the beauty of God in our lives, others see that being a Christian is not something oppressive or burdensome, but is actually liberating and beautiful.

“… the Christian life is called to become, in the force of Grace given by Christ resurrected, an event of susceptible beauty to arouse admiration and reflection and incite conversion. The meeting with Christ and His disciples… must always and everywhere have the potential to become an event of beauty, a moment of joy in the discovery of a new dimension of existence, an invitation to put oneself on the road to the Father of Heaven to enjoy the vision of the Complete Truth, the beauty of the Love of God: Beauty is the splendour of the truth and the flowering of Love.” (The Via Pulchritudinis, §III.3 – Pope Benedict XVI)

You see, we don’t just believe in the resurrection of Jesus Christ as Christians, we live it. The Gospel’s exchange of ashes for beauty that Christ’s resurrection 2,000 years ago embodied now plays out in our lives as the ashes of the rebellion of our sin and the brokenness of our lives getting exchanged for the beauty of our transformation and personal renewal.

If anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come. And all this is from God, who through Christ reconciled us to Himself…” (2 Corinthians 5:17-18)

Because Christ is Risen and we are walking in newness of life through our share in it by faith (Romans 6:1-1-11), this Eastertide let’s go do something beautiful for God, or better yet, let’s become someone beautiful for God. Because of Easter, our ashes have a beauty appointment.  DBS +

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Seeing the Gospel

palm

Holy Week Worship
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There is tremendous confusion about the Gospel these days. J.C. Ryle (1816 – 1900) the 19th century Anglican Bishop and spiritual giant warned that the church can obscure the Gospel in at least three different ways:  By addition – that is, by adding beliefs and practices to God’s saving work in Jesus Christ; By substitution – that is, by making other things more interesting or more urgent than God’s saving work in Jesus Christ; and by disproportion – that is, by exaggerating the importance of the secondary things of Christianity, thereby diminishing the importance of the first thing of Christianity – God’s saving work in Jesus Christ.

When this happens, when the Gospel gets obscured, the church becomes “a trumpet that gives an uncertain sound,” as the Apostle Paul put it, and people don’t know what to do or where to turn (I Corinthians 14:8). And the tragedy of this is that the Gospel is “the power of God for salvation for everyone who will believe” (Romans 16:16).  People all around us are desperately looking for meaning and purpose, for forgiveness and reconciliation, for courage and strength, for hope and peace.  And we are too!  The Gospel of God’s saving work in Jesus Christ is what we’re all looking for, it’s what we all need, and if we’re not clear about what it is as a church, then what is it that we think we have to offer instead?

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I’ve been haunted for 50 years now by something that the radical Episcopal Bishop James Pike told the Evangelical theologian Francis Schaeffer. He said that what he went looking for was the bread of life and that what the church gave him instead were just stones. One of the big reasons why I am a Disciple of Christ is because of our practice of weekly Lord’s Supper.  Every Sunday morning in the breaking of the bread and in the pouring of the cup the Gospel gets preached again to me again.  Each week at the Lord’s Table I am reminded of and renewed by God’s saving work in Jesus Christ. And it holds that possibility for you too.  No matter what else may or may not be going on in a church on any given Sunday morning, there’s living bread and not stones being offered at the Lord’s table in a congregation of the Christian Church (Disciples of Christ) where Christ’s sacrifice of love is remembered in the breaking of the bread and the pouring of the cup.

The way I read the Gospels, Jesus Christ didn’t ride into Jerusalem on Palm Sunday to preach another sermon. Jesus Christ didn’t ride into Jerusalem on Palm Sunday to organize a movement. Jesus Christ didn’t ride into Jerusalem on Palm Sunday to topple a government. Jesus Christ didn’t ride into Jerusalem on Palm Sunday to make an argument.  Jesus Christ didn’t ride into Jerusalem on Palm Sunday to work another miracle.  Jesus Christ rode into Jerusalem on Palm Sunday to offer Himself as “the one perfect Lamb of God willing to take away the sins of the world in one final sacrifice.” So, draw in close this week. Pay attention to what’s happening, to the story that’s being told, to the events that are remembered in worship on Maundy Thursday, Good Friday, Holy Saturday, and Easter Sunday. This is the Gospel that we are seeing.  DBS +

 

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