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Repost from April 22, 2007. It’s fun reading some of these posts and tracking how my gospel vocabulary continues to morph.
Power comes in different forms. We are all familiar with power-over physics. As a civilization we have excelled in developing and deploying huge cause and effect mechanisms by which we can shape and control this world according to our desires. We have devised amazing networks of our machines, corporations, governments, societies and other tools to achieve a level of power and control greater than the world has ever know. We’re into power.
Even though we exalt our power-over physics, there is a greater power still that we seek. Power-over physics is excellent, but power-over people is even more sought after. Why should this be? Because after the angels the human heart is the most powerful force in creation. Why would I say this? God throughout scripture exercises power-over physics miracles with regularity. He makes the sun stand still, stops up rivers and seas, brings plagues and can wipe out enemy armies. These things for God seem fairly elementary and rudimentary. What do we find God struggling with throughout that long book we call the Bible? The human heart. Only the human heart has the capacity to put God’s heart into agony, torment, remorse and regret. Why is power-over people so highly prized? Because it is so much more difficult.
Humanity has made power-over people one if it’s chief goals and civilizations throughout human history have achieved it to one degree or another. It is usually done, however, through predictable means: carrots and sticks or as Jesus calls it “the sword”. Power-over people isn’t necessarily that difficult. Pavlov figured out how to rule a mammal. Reward compliance, punish non-compliance. We have immeasurable degrees and measures to employ this. Jobs, laws, rules, prisons, etc. Human life in this broken world would be impossible without power-over people mechanisms.
Because all of us have grown in a world of power-over we are all believers in its efficacy. Power-over simply works.
In the Gospels we find Jesus doing a number of miracles, but few as astounding as stilling a storm. For all of our amazing power-over physics technology today this is one miracle we, like Pharaohs magicians, have been unable to duplicate. Jesus, the carpenter, stands up in a boat full of seasoned boatmen who are scared out of their wits by the storm and tells the storm to be still, and it does. This intense, efficient, amazing display of power-over physics yields a predictable response from the disciples. I don’t quite know what they were expecting from Jesus when they woke him up to help them but this was not it. This was way over the top! They were filled with “great awe” and wondered “who is this!”
Immediately reading this should give us great comfort. This is the best example of the spiritual efficacy of “power-over” and its power to change the human heart. This is what we’re looking for in church. If we can just give them a powerful enough experience of “power-over”. Maybe we need to bring in a faith-healer. Maybe a new organ, a new worship leader who played in some drug band and is cleaned up with his guitar skills intact. Maybe that preacher who can really, really preach. THEN they will hit the floor and everything will be well.
This solution to empty seats in church only lasts if you stop reading here. If you keep reading you’ll find that somewhere along the line the effect, even after this most audacious display of power-over melts like manna in the midday sun. We respond begging and pleading with Jesus to quick, do something else so that we will feel the same way, see the same thing, make it stick, make it last!
Our belief in the ability of power-over to fix this world seems boundless. Most of us secretly believe that God somehow is either negligent or dim in resolving the mess we have made on this planet. The solution is obvious. If God has all that power-over his publicist says he has, then it shouldn’t take long at all. Maybe if God would streak across the sky, show up like a great eagle, and old man on a floating throne or a stone giant and just show himself and speak clearly. One word of endorsement for Jesus and all the other religions would have to give it up. Why doesn’t God do this? What is he waiting for?
He’s supposed to have all these angels, let’s put them to work. What if he would put an angel on every street corner. What would that do? Crime would stop. Gangs wouldn’t terrorize neighborhoods. Militias would have to lay down their arms and wars would stop. See, simple.
But what about all of the misery that happens inside of homes, the abuse, the neglect, the violence. Let’s put an angel in every home. No more need for alarms or guard dogs. No more abuse, neglect, violence in the home. Solved.
But what about addictions, the kinds of things people do behind closed doors? Assign an angel to every person. Drunks would have to sober up because angels would find and dump their hidden bottles. Every secret sin would be banished as angels make sure we all behave.
What about thought sins? Let angels read our minds and give us stun guns and stop us from thinking those thoughts. THEN the world would be fixed, and humanity as God desired it to be also eradicated. The Genesis flood was a God sized power-over solution to human sinfulness, but because he spared Noah, it too failed.
Power-over is an insufficient vehicle to address this broken world.
This hasn’t stopped Christians from giving it a shot. We’re hooked on power-over and so we keep working that lever hoping to get different results. Constantine thought it was a good idea and lots of nice churches were built and lots of people went to church. Did it fix the world? Europe tried it. Lots of state churches and governments to support, protect and promote the church. How did that go? Even Christians fled and helped start a country that would try put up a fire-wall between church and state.
This hasn’t stopped us in churches, however. Many successful churches use power-over to get the job done. Fear, guilt, nagging, threats of hell and damnation can motivate people to be obedient and compliant. It really works, at least for a while.
For all of us who have great faith in power-over, the devil tempting Jesus is a sobering chapter. If you were Satan and you wanted to tempt the Son of God, you’d make sure you brought your best game. What does the devil use? All three temptations are about power-over. “You’re hungry. Make bread! You know, you’re going to waste a lot of time up there in the Galilee and lots of folks won’t believe you. Hey, I’ve got an idea. Dive off the top of the temple where all of the really important people are and let them see angels come to save you. You’ll be known immediately as the promised Messiah and they’ll be eating out of your hands. They’ll do as you say and you’ll be set. But why stop there. Look, I’ve got power-over all the kingdoms of the world. Bow to me, just this once, and I’ll give you power-over all those kingdoms. There, we can wrap up your work today. Just acknowledge that power-over is the ultimate power and it will all be yours.”
In the story of Jesus’ arrest and trials it becomes abundantly clear that something else is going on. They come at Jesus with all their power-over tools lined up, assuming he’ll respond in kind, just like every revolution the world has ever seen. Jesus rejects power-over. It is an insufficient vehicle to change the world the way it must be changed. He won’t take up the sword and won’t let his disciples do it, instead healing the wound his disciple made. When they question him using power-over laden titles like “messiah”, “son of God”, and “king of the Jews” he defers to the much more audacious title of “Son of Man” who shares the throne of God! Jesus is bringing about a revolution of a different kind. Every other revolution simply uses all the same old tools to try to put another king at the top of the power-over structures. Jesus says that power-over as the dominant means of ruling the world is now dead. It will be finished when he walks out of that tomb.
If you begin to see through the passion narratives what Jesus is saying about power-over structures you’ll find he’s been preaching power-under all the way through the story. Love your enemies, pray for those who persecute you, blessed are the poor-in-spirit, the meek, the peace-makers. The greatest in the kingdom of God is the servant of all! Power-over is still real, but pales compared to power-under.
If power-under is so powerful, why don’t many people use it. Some people try to appear to use it but if it is just manipulation it gets exposed pretty quickly. There is always a line for power-over positions. Look how many Democrats and Republicans are lining up to be “leader of the free world”! There is never a line for power-under positions. We all, every day have opportunity to practice it with everyone around us. Why don’t people use it?
It’s costly. I means not defending yourself, not being defensive, it means giving instead of holding on or taking. It offers no immediate assurance or guarantee of success or payoff. It requires faith, hope and patience. It also requires a belief in the resurrection. If Jesus didn’t rise from the dead, then there is no reason to believe that power-under is anything more than a suckers game and those who practice it are the worst kind of dupes and losers.
If however Jesus was right, then it reveals something deep and powerful about the universe we had not known, that this in fact is the heart of God. That God in fact loves us beyond what we can imagine, and is acting at infinite cost to himself to save us from ourselves.
CS Lewis said it well in his imaginary dialogue between a nephew and an uncle demon.
To us a human is primarily food; our aim is the absorption of its will into ours, the increase of our own area of selfhood at its expense. But the obedience which the Enemy demands of men is quite a different thing. One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself –creatures whose life, on its miniature scale, will be qualitatively like His own, not because he has absorbed them but because their wills freely conform to His. We want cattle who can finally become food; He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself; the Enemy wants a world full of beings united to Him, but still distinct.
Screwtape letters, pg. 46
http://www.orthodoxytoday.org/articles-2009/Reardon-The-Love-Of-God-And-The-Passion-Of-Christ.php It is in flash so no simply mp3 download 😦
I found it necessary to listen closely. Very interesting (and technical) in terms of the precise language.
It is interesting to think of Anselm coming up with his theory out of a desire to appropriate the gospel within the dominant cultural framework of “honor”. Very interesting how Reardon uses Augustine to challenge the idea that God’s honor could be attacked by us and that the sacrifice of Jesus somehow gives something to God. I found that part very convincing.
The trickier part is getting the language right regarding God’s wrath and Jesus’ sacrifice. I’ve been working through Revelation and clearly the sacrifice of Jesus saves his own from God’s wrath, or at least changes the impact of the wrath on the 144,000 from being catastrophic and destructive to refining and purifying. The 144,000 are sealed (ala Ezekiel 8 & 9) and preserved and answer the question from Revelation 6 “who can stand” but everywhere in the book the saints undergo tribulation and their robes are made white by the blood.
Challenging stuff.
Repost from May 22 2007. I got this from a Greg Boyd sermon and found his approach to understanding sin through the story of the tree of the knowledge of good and evil very creative and helpful in understanding how sin makes us blind.
I’ve already mentioned the sermon by Greg Boyd “Leading with a Limp” or “Bottom Feeder Leaders”. (First half of the sermon mostly) One of the things he said in that sermon which caught my attention, gave me pause and has continued to intrigue me was his take on the tree of the knowledge of good and evil in Genesis 2 and 3.
This is an outline of how he processed the story to apply it to the Jesus’ story of the log and the speck.
1. God is full and overflowing with life. That’s why He made the world.
Comment (All comments by me, not Boyd): Like “Just wants to share a good thing” says Shug in the purple flower field scene in Spielberg’s “The Color Purple”
2. God creates in us a hunger for the life he gives at the core of our being.
Comment: At first this might seem a bit selfish or controlling on God’s part. We might look at it like the dinosaurs in the “Jurassic Park” movie, also Spielberg, who are created reliant upon a particular chemical which the masters of the park will give in order to secure their dependency on their masters and make sure they are never independent from the zoo keepers. But if you look at it through a Piperesque, Christian Hedonism perspective God is hard wiring our brains to share his joy and by definition there can be no greater joy in existence (to tweak the Ontological Argument.)
3. In the fall/rebellion we chose an source of life independent from the creator.
Comment: This of course is foolish. Since all is made by the creator our rebellion is the kind of rebellion by a child who decides to run away from home to the back yard. You can’t escape the creator when the supposed independent source of life also finds its source in the creator. It reminds me of Israel and Judah looking to the Baals and trusting Baal for rain and fertility when of course God is the source of it. It’s the wife cheating with the accountant who has embezzled the master’s money and the thrill she has at all the fancy gifts he gives.
4. The tree of the knowledge of Good and evil then becomes the grid which we impose on reality, our perception of reality, which use to determine what will feed us, that which we can try to draw life from independent of God, and what threatens us, often others also in the same pursuit. The world then becomes a feeding frenzy of us seeking to draw life from idols. (I thought that was a vivid and powerful image.)
Comment: This reminded me of stuff in Larry Crabb’s two books: Connecting and The Safest Place on Earth. We try to address the hunger but since we’ve decided to cut ourselves off from God we have to feed off of the things around us, often others. This “feeding” is becomes idolatry in terms of deriving our identity (big Keller theme too), security, pleasure, etc. from the things around us.
5. This feeding frenzy, this panic we experience at realizing that having cut ourselves off from the source of all life brings us to constantly assess everything around us through this grid. We assess everything and label as “good” that which we think will feed us and “bad” that which threatens us or our access to our feeding grounds.
6. We think our judgment is objective but it obviously isn’t at all. We are judging out of our own neediness, our filter, our hunger.
Comment: This of course is why it is always easier to point out the sin in another rather than our own. (Boyd here is preaching on Jesus telling about the log and the speck.) This becomes highly active in religion (in the pejorative sense of the term, Boyd and Keller tend to share that perspective).
One of the things that comes through clearly in the comments on the CT Goddess piece is the sense of imposing the grid of our own neediness and our religion coming from that. Freud and others of course reduced religion to this but what strikes me from many of the comments is how blatantly pragmatic and utilitarian we have become in these regards. Does this find its source in very deep secularism where religion has become so clearly instrumental that we no longer blush that we in fact have constructed our gods by our own hands? My sense of ancient paganism was that they really didn’t believe their gods were wood and stone, the statues were simply instruments of communication and influence rather than the gods themselves. (Even so it must have shaken the Philistines terribly to find Dagon prostrate before the ark.)
That impulse though is so deeply in all of us. “I refuse to worship a God who _____________.” Fill in the blank. Is a man, is a woman, is straight, is gay, kills Philistine children… We would rather have a god of our own making than bow before a God who differs from us or won’t accommodate to our particular corner of hunger. It is addiction. We can all spot each others but are blind to our own.
It is the blindness to this feeding frenzy, this grid on our own parts that is so disturbing to me. A careful reading of the Bible shows us that sin isn’t simply a string of discrete freely chosen willful rebellions, it is a pit we fall into, a trap that has sprung and we become helpless in its grasp. Yes, we took the first step and continue to freely chose rebellion but so much of it is abject lostness. If you have ever been really lost you know how scary it is. How about if you are truly lost but don’t know it. Watching that, as we do in how many movies or novels can make your blood run cold.
We so under-estimate sin. Think of all the wrestling we find God the creator, and Jesus his son doing with sin. Jesus talks and talks and does miracles and signs and on and on but hardly anyone sees. If it took Jesus going to the cross to deal with sin, what makes us think it will be easier for us.
pvk
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Philip Yancey in his chapter on Deuteronomy in The Bible Jesus Read makes this point.
BOQ
When God makes a list of commandments, Love takes first place, the basis of his whole relationship with humanity. God meets in a tent and discusses policy, as a man speaks to a friend. He listens, and he argues back. God also feels pain. When jilted, God suffers like any wounded lover. He makes threats, then backs down from them. He negotiates and signs contracts.
This last fact, above all, separated the Hebrews from their neighbors. Even the haughty Egyptians lived in fear of their capricious gods. The Canaanites sacrificed children to appease their unpredictable gods. But the God of the Hebrews proved willing to sign a contract detailing exactly what he expected from his people, and what he promised in return. p. 92
EOQ
I think Yancey makes a good point in his second paragraph. To have the creator God come down and enter into a contract with us? Well that really enlivens us in good ways and bad. To have a quid-pro-quo with him. To be able to predict how he will respond to us. That really excites our instrumental, and our aspirations at god-hood, but he does so.
Under the other gods we have been children of alcholics. They are capricious, unpredictable, unreasonable. Like the children or slaves we are vulnerable to the capricious whims of the gods. We desperately seek to curry favor with them, to manipulate them, to woo them so that we can somehow gain control of the ultimate forces of the universe. This makes seeking power through technology look like small potatoes.
Here this God of the Hebrews comes, and he’s willing to put stuff in writing. He’s accessible through his tent of meeting/tabernacle/temple/prophets arrangement. You can do business with him. This revs our engine. All the really good and greedy reaches of our deepest urges are aroused.
The consequential parts are not hidden in fine print. They are bold and terrible. Hungry parents fighting over the flesh of their children as enemy armies besiege the city. Exile, famine, despair. All there in black and white.
Perhaps we assumed we could refinance before the really nasty bits would take effect.
Eventually the horror sinks in. We can’t make the payments. We can’t keep our end. Now there it all is in black and white. Can he be put off? Is there another way?
NT Wright’s book Justification defines God’s righteousness as his faithfulness in keeping his covenant. When it comes to the Mosaic law he is feared. He is righteous and we are unrighteous. Someone has to interceed, a kinsman-Redeemer who can purchase us out of the covenant curses because we can’t do it ourselves.
I find one of the most difficult aspects of the Christian life to communicate is the last verse of 1 Corinthians 15, the great resurrection chapter.
1 Corinthians 15:58 (NRSV)
Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain.
This is such a crucial thing to take deep into our hearts. The resurrection gives our specific histories, our particular accomplishments meaning. Without the resurrection history, including our own small, unrecorded, unremembered histories are pointless, void, fleeting, and but a breath.
NT Wright gets into this well in his book Surprised by Hope on pages 191, 192
When we turn to Paul, the verse that has always struck me in this connection is i Corinthians 15:58. Paul, we remind ourselves, has just written the longest and densest chapter in any of his letters, discussing the future resurrection of the body in great and complex detail. How might we expect him to finish such a chapter? By saying, “Therefore, since you have such a great hope, sit back and relax because you know God’s got a great future in store for you”? No. Instead, he says, “Therefore, my beloved ones, be steadfast, immovable, always abounding in the work of the Lord, because you know that in the Lord your labour is not in vain.”
What does he mean? How does believing in the future resurrection lead to getting on with the work in the present? Quite straight-forwardly. The point of the resurrection, as Paul has been arguing throughout the letter, is that the present bodily life is not valueless just because it will die. God will-raise it to new life. What you do with your body in the present matters because God has a great future in store for it. And if this applies to ethics, as in s Corinthians 6, it certainly also applies to the various vocations to which God’s people are called. What you do in the present—by painting, preaching, singing, sewing, praying, teaching, building hospitals, digging wells, campaigning for justice, writing poems, caring for the needy, loving your neighbor as yourself—will last into God’s future. These activities are not simply ways of snaking the present life a little less beastly, a little more bearable, until the day when we leave it behind altogether (as the hymn so mistakenly puts it, “Until that day when all the blest to endless rest are called away”). They are part of what we may call building for God’s kingdom.
In Yancey’s chapter on Job in The Bible Jesus Read he touches on this too. I wouldn’t have imagined to find lessons on this from the book of Job.
Why does God permit, even encourage such tests of faith? Could it possibly matter to God whether one man or one woman accepts or rejects him? Elihu, the last and most mysterious of Job’s comforters, scorned the very notion of God caring about Job’s predicament. He scoffed at Job,
If you sin, how does that affect him?
If your sins are many, what does that do to him? If you are righteous, what do you give to him,
or what does he receive from your hand?
Your wickedness affects only a man like yourself,
and your righteousness only the sons of men. (35:6-8)
The opening chapters of Job, however, reveal that God staked a lot on one man’s wickedness or righteousness. Somehow, in a way the book only suggests and does not explain, one person’s faith made a difference. That, to me, is the most powerful and enduring lesson from the book of Job.
p. 65
In exaggerated form, Job affirms the mystery that, for whatever reason, God has given individual human beings a significant role to play in remaking a spoiled planet. When a pastor goes to prison for his peaceful protest against injustice, when a social worker moves into an urban ghetto in order to rebuild community from the ground up, when a couple refuses to give up on a difficult marriage, when a parent waits with undying hope and forgiveness for the return of an estranged child, when a son or daughter chooses to care for a terminally ill parent rather than investigate euthanasia, when a young professional resists mounting temptations toward wealth and success—in all these sufferings, large and small, there is the assurance of a deeper level of meaning, of a sharing in Christ’s own redemptive victory. “The creation waits in eager expectation for the sons of God to be revealed” (Romans 8:19).
p. 68
I like these sections because they encourage us to fight both against temptation and to work for positive change in the world. That is so greatly needed.
One of the most vital things I’ve learned from Tim Keller (should have learned it younger from the Heidelberg Catechism and Belgic Confession but didn’t) is that my motivation comes not from fearing God’s condemnation (“there is NO condemnation for those who are in Christ Jesus”) but rather from gratitude AND the gravitational force of the impending resurrection and revelation of the children of God (Romans 8:19)
Like a force far more powerful than the moon’s effect on the seas in the tides, the resurrection pulls us into the relational polarity of the life of God and energizes us to pour ourselves out in causes imagined by the world to be petty and futile. Faith in us is like the old woman’s joints that predict the storm, only ours predict the renewal of all things. They both cause us to groan and excite us by giving us pre-resurrection sitings when others just see a feel-good story.
How the work of the saints fits into the renewal of all things is as mysterious as how that valley of bones in Ezekiel can live again, to arise to be the army of 144,000 in Revelation 7. Lord, help us to see. Help us to believe.
http://www.newstatesman.com/religion/2009/04/conversion-experience-atheism
A.N. Wilson a biographer writes about moving from belief, to unbelief and back to belief again.