I thought I'd take a break from the "Cliches" series this week in light of Easter weekend coming and spend some time reflecting upon the significance of the resurrection. In too many Christian circles, the resurrection is an after thought to the cross (not, of course, to diminish the cross's importance). In fact, I've had students comment before that the resurrection is an "add on" or "bonus" to the cross, which is the essence of God's saving act for humanity. That's a serious deviation from the significance given to the resurrection in the New Testament. There is far, far more
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In our fifth cliche of the series (for previous posts, see here, here, here, and here), I'd like to tackle a very common and very controversial idea. This post certainly ties back into some of the other issues already explored. Further, this idea is also deeply rooted in much Christian thinking. As with our other cliches, there is some biblical rooting for the idea, but the lack of nuancing with which it is portrayed is troublesome (at least to me. In this post I will address the question of whether God We are continuing our series here of looking at some common, but I think faulty, Christian cliches that are frequently heard in Christian circles but not frequently analyzed in terms of their biblical validity. My hope in this series is to guide us into thinking more richly and fully about the Bible and its world. In our last post, we examined the charge to find "God's will for your life." In this post we will examine the common notion that I previously looked at two common, faulty, Christian cliches. The first being "God has a wonderful plan for your life" and the second that "God will not put more on you than you can bear." I suggested both have an element of truth to them while ultimately being biblically unsatisfying. I'd like to take on a third cliche in this post which I think is also flawed. Like the others, it also contains the potential to be spiritually and psychologically damaging. In my first post in this series, I addressed the common Christian cliche that "God has a wonderful plan for your life." As is the case with most faulty Christian cliches, I suggested there is an element of truth to the statement, though the context in which it is used generally does not fit the biblical pattern. In this post I would like to address a second, very common Christian cliche. But before we get there, I'd also like to remind that my intent with this series is not belittlement or mockery, but edification and instruction. With that said, the second faulty I've been wanting for sometime to do this series and decided to finally just jump into it. Hopefully I can address these with some consistency over the next few weeks. There are certainly more cliches than I will touch on (if you have some that you'd like to get my take on, feel free to send them my way), but these are fairly prevalent in most Christian circles.
The death and resurrection of Jesus extends far beyond our individual eternal fates. It brings the defeat of all the evil powers which plague the world. As we see the ever-presence of evil in our world, we should be reminded of the story of Scripture which sets evil in proper perspective.
New Testament scholars frequently speak of the “powers” in the writings of the apostle Paul. By the powers, we refer to those spiritual forces which are invisibly at work in the world, holding sway over those who do not share in the victory of the Messiah. Probably the most well-known examples of the powers in Paul are Sin and Death, which Paul personifies, particularly in Romans 5-8. Sin and Death are not just consequences or ideas, they are active forces waging war upon the cosmos. Through human disobedience (Adam in particular), Sin enters The interpreters from Christianity's rich past can act as an (not "the") important interpretive checkpoint for our reading of the New Testament. In my mind, this is especially true of the early church fathers, those closest to the apostolic proclamation. On the issue of election and predestination, the early church fathers (prior to Augustine) generally hold together divine sovereignty and human freedom. This is illustrated well by Chrysostom's homilies on Ephesians.
In Homily I on Ephesians 1:1-2, Chrysostom says, “What is meant by, “He chose us in Him?” By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world.” It is the salvific arrangement itself, not the individuals who will be saved, which Chrysostom suggests is in mind here. He continues: “ “In love,” says he, “having predestinated us.” Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation.” And again, in Homily IV on Ephesians 2:1-10, he says “In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: “by grace ye have been saved,” says he, “Through faith;” Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds, “And that not of ourselves.” Neither is faith, he means, “of ourselves.” Because had He not come, had He not called us, how had we been able to believe? for “how,” says he, “shall they believe, unless they hear?” (Rom. x. 14.) So that the work of faith itself is not our own. “It is the gift,” said he, “of God,” it is “not of works.” Was faith then, you will say, enough to save us? No; but God, says he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saves, but it is because God so wills, that faith saves. Since, how, tell me, doth faith save, without works? This itself is the gift of God.” It is not individual faith here which Chrysostom views as the gift of God, but the entire salvific arrangement, which is in keeping with Paul’s syntax here. God’s gift is that he acted benevolently to rescue humanity from their plight. This was his plan before the foundation of the world because the plan was executed “in Christ.” Humans, for Chrysostom, must act upon this offer from God with a response of faith and virtue. It was God who intervened and initiated the rescue plan. This was not earned or deserved, but given in benevolence. But a response is required. Chrysostom holds the initiative of God and the freedom of humanity together, maintaining well the balance found throughout Scripture. Luke 2:25-33 (NASB)
25 And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, 28 then he took Him into his arms, and blessed God, and said, 29 “Now Lord, You are releasing Your bond-servant to depart in peace, according to Your word; 30 for my eyes have seen Your salvation, 31 which You have prepared in the presence of all peoples, 32 a Light of revelation to the Gentiles, and the glory of Your people Israel.” 33 And His father and mother were amazed at the things which were being said about Him. The Anointed One. The Child. The Savior. The Lord. The Light. The Way. The Hope. The Peace. The King. The Truth. Jesus. Isaiah 2:1-5 (NASB)
1 The word which Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 Now it will come about that in the last days the mountain of the house of the Lord will be established as the chief of the mountains, and will be raised above the hills; and all the nations will stream to it. 3 And many peoples will come and say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that He may teach us concerning His ways and that we may walk in His paths.” For the law will go forth from Zion and the word of the Lord from Jerusalem. 4 And He will judge between the nations, and will render decisions for many peoples; and they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war. 5 Come, house of Jacob, and let us walk in the light of the Lord. Peace will come to the nations through the Word of the Lord. His Word will come from Jerusalem and reign over all the earth. The Word has come. Peace has come. Peace will come. Let us walk in the Light of the Lord. |
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