The One Thing I’ve Never Seen on Facebook

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We see lots of things on Facebook: pictures of families at holiday dinners, vacation selfies, and nature scenes. We see videos of pet adventures, talking heads, and wild animals. We receive birthday and anniversary notices. And we wade through lots of advertisements! But we also encounter lots of heated political, moral, and theological rhetoric. This rhetoric sometimes involves outrage, name calling, labeling, and hyperbole—all in the name of truth, reason, justice, Jesus, the kingdom of God, and all we hold dear. There is no need for me to give examples. You know.

But the one thing I’ve never seen is a reply to a FB post that reads like this:

“Before reading your argument I held strongly to an opposing view. But your cool, careful reasoning and your fair—even generous—representation of those with whom you differ has convinced me that I was mistaken and that the view you espouse is the correct one.”

I wonder…is there any place in our culture where cool, patient reason reigns? Where there is enough humility before the truth to let it speak while we all listen? Where we leave final judgment to God?

How can disciples of Jesus avoid becoming like those we despise? Perhaps the first question we ought to ask is where our spite comes from.

How can we speak with those with whom we disagree? Perhaps we need to ask ourselves first about the character of the force that drives our urge to speak.

What if we thought of persuasion this way: you listen to others until they hit upon the truth?

 

Why WE Can’t “Make a Difference”

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We often hear human idealism expressed in phrases like these: “I want to make the world a better place,” “I want to change the world,” or “I want to make a difference.” As noble and lofty as these expressions sound, they do not rise to the level of a Christian understanding of life. Not that our labor to improve living conditions or to advance science or to save the planet or promote social justice is of no value at all. It can be. But not in the humanistic way it is usually understood.

I want my life and work to make lasting difference. I am passionate about it! But I have come to realize that no matter hard I try I cannot accomplish this goal apart from one condition over which I have no control. The little word “lasting” in the phrase “to make a lasting difference” is all important. Who cares about making a difference that does not last! Who gets excited about making a temporary difference? But it is not within my power to make “a lasting” difference.

And here is why: One day—only God knows when—I’m going to die. Hence, nothing I do that presupposes that I am alive can have lasting value. Fame, pleasure, money, and professional success matter only if you are alive to enjoy them. They have no relevance beyond that point. One day—God alone knows when—the last person on earth who knew me will die. Nothing I accomplish that presupposes someone will remember it has value beyond that date.

One day—God knows when—the last remaining copy of anything I’ve written and every mention of my name will be destroyed. No one alive will have heard of me. Hence nothing I do for the purpose of being remembered by a living human being has lasting value. One day, given the natural course of things—God alone knows when—the last human being in the whole universe will draw her or his last breath. Hence nothing I can do that presupposes the continuing existence of human family possesses everlasting significance.

One day—only God knows when—our home Earth will be engulfed by our expanding Sun as it turns into a red giant. All remaining plants, animals, and even bacteria will be roasted in temperatures of 2,000 to 3,000 degrees. One day—God alone knows when—all the stars will die, the universe will be the same temperature in every place, so that nothing can happen. What then will become of all I have done?

If there is no God or anything like God, if there is no eternal mental or spiritual reality and mindless matter is the only thing that lasts forever, then neither our lives nor those we love have any lasting significance. Beauty, meaning, love and every quality or experience that makes life enjoyable is just a passing phase of the material world. Human beings are freaks and flukes of nature. Our wretchedness and greatness, our suffering and joy reveal nothing about the meaning of reality. Our lives will pass and there is no one to remember them. The work we have done to save the planet, to advance medical science, and to promote social justice will be forever lost.

My hope that I can do some lasting good, the driving force of my life, rests solely in my belief that there is a God who lives eternally and knows, understands, and remembers who I am, what I have suffered, and what I have done. My hope is that God does not wish to live forever without me, without you. I believe that by helping others on their journey toward God and by faithfully doing what God has assigned me to do I can do something lasting, even everlasting, something well worth my time. My life simply does not make sense to me otherwise.

Hence our labor to improve living conditions, to patch roofs, to advance science, to share a cup of cold water, to save the planet or promote social justice can be of lasting value…if God assigns it to be done, if we do it in service to Christ, and if God remembers it. Otherwise it will make no difference in the end.

No Love, No Justice! On the Difference Between God’s Justice and Ours

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Before I launch into the topic of divine love and justice, I need to clarify something about my essay of November 17, 2015. Several people took issue with it as somewhat overwrought. Okay, perhaps the title of that essay (“God’s Merciless Love, Or Why God Does Not Love Us As (Isolated) Individuals”) was a bit over the top. Of course God knows and loves individuals, every one of them! But how do you really love an individual person in the right way? That is an important question. First, you love them for what they really are, and we really are connected and interrelated with nature and other people. These relationships constitute our unique identity. We would not and could not exist without them. Hence in loving individuals God loves them along with everything that makes them who they are. Second, to love individuals means to will for them and give them what is truly good. Since God loves all people and everyone is interconnected with nature and the whole human family, what is truly good for one individual cannot be separated from what is truly good for all. I think if we keep these thoughts in mind and let them sink into our hearts, we will become less self-centered in our understanding of what is good for us.

How do we know that God’s loves us?

How do we know that God is love, that God loves you and me, that God loves the world? How do we know that God is good, that God wills the highest good for you and me and the whole world? This belief is not self-evident.  As I said in the previous essay on God’s love, there have been many views of the divine that make no place for divine love. But for Christians, Jesus Christ is the revelation and proof that God loves us. Allow me to quote a few of the many New Testament statements asserting this:

 7Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8Whoever does not love does not know God, because God is love. 9This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11Dear friends, since God so loved us, we also ought to love one another. (1 John 4:7-11).

5 And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us. 6 You see, at just the right time, when we were still powerless, Christ died for the ungodly. 7 Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. 8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us (Romans 5:5-8).

20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me (Galatians 2:20).

How does what Jesus did show that the eternal God loves us? Ordinarily we show our love by what we do, and the depth of that love is demonstrated by how much we are willing to give up for the one we say we love. John says God’s love is demonstrated by giving his Son for us. In Romans 5:8, Paul says that God “demonstrates his love” in that “Christ died for us.” And in Galatians 2:20, it is Christ who loves and gave himself for us. Clearly, Paul, John and the other NT writers see in Christ’s act of love God’s own act of love. Christ is the self-giving of God for us.

God’s act of love in Jesus is so central to the being of God that, according to John, “God is love.”  The radical act of God’s love demonstrated in the self-sacrifice of Christ could have come only from the depths of God’s heart; God holds nothing back. He gives all. Jesus Christ reveals the motive for everything God does. The love of God is rooted so deep in God’s character that it permeates and conditions God’s whole being and every act. God’s being is an act of love through and through. Hence God is love.

Divine Justice?

Where then is God’s justice? If in love God gives himself to us without regard to merit or demerit, is God unjust in his overflowing love? In the classical definition, human justice is established where “each gets what is due him.” Of course, in different societies the rules that determine “what is due” differ, so social goods will be distributed differently in different societies. And even within societies disputes arise about exactly what is due to individuals and why. In every case, however, what is just is determined by the individual’s merit or demerit as measured by the law. But God loved us and Christ died for us “while were sinners” and “ungodly.” How is that an act of justice?

Just as we should not apply the human concept of love directly to God, we should not apply the human concept of justice to God without proper modification. As I said above, human justice distributes goods according to merit and demerit as measured by a set of rules or law. Just laws embody the principle of justice that says, “each according to his due.” Just acts follow those rules. A just person lives by those rules with all sincerity. Clearly the question of justice is the question of the fitting relationship between two things: between a law and the principle of proper merit or between a rule and a behavior that expresses that rule. One serves as the standard for the other.

Divine justice also involves the relationship between a standard of measure and behaviors. But in God’s case, the standard of measure must be God’s own being, life, and character, for there can be no law above God. Hence God acts justly by acting consistently with his being, life, and character. God’s justice is his faithfulness to himself. In Jesus Christ, God demonstrated that his love penetrates to the depth of his being, life and character. Hence God acts justly precisely by loving us while we were sinners! In loving us despite our sin, even “while were enemies” God is being completely faithful to himself.

God does not give us “what is due” us! A creature can never rightly assert a claim on God; everything we have, even our existence itself, is a gift from God. But what if we are “due” punishment? An act “deserves” its consequences, that is, given the natural course of things certain consequences follow on every act and are implicit in it. In our acts of sin we assert our wills against God’s will. That is the essence of sin. But God wills only to love us, to be our God, our helper, and our good. In sin we wish to be our own god, helper, and good. But apart from God we cannot live or enjoy any good. Hence death is implicit in sin. In the words of Paul, “the wages [natural consequences] of sin is death” (Romans 6:23).

The human call for justice (or “social justice” as it is now called) is often a thoughtless a cry for “what we are due.” Thankfully, God does not give us “what is due” us! And precisely by not giving us what is due to us God proves himself perfectly just. In giving himself for us in Jesus Christ, God is completely faithful to himself. God gives himself what is due to himself. And contrary to “what is due” to us, we receive mercy, forgiveness, grace, and love. Instead of death we get life and a new beginning. What justice! What love! What joy! What gospel!

 

“Why Don’t We Hear This in Church?”

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Last week two prospective students visited my “Christianity and Culture” class. A few days before, when they asked if they could visit the class, I told them that I would be conducting a review session for the upcoming exam but that they were welcome to join us. The class material is divided into three sections: (1) How did our world become secular or why it’s tempting to live as if God does not exist; (2) Why we should take God seriously anyway (part 1): the human condition; and (3) Why we should take God seriously anyway (part 2): God and the self.

In the review I covered all the material in section 2 in 50 minutes. The premise of this section is that living in our secular culture distracts us from those experiences that raise the question of God. But consciously thinking about those experiences can show that we cannot escape the truth that the questions of our meaning, destiny, and happiness are inextricably linked to the question of God. It is the most urgent of all questions.

After I finished the review, the two guests came up to me to express their appreciation for my allowing them to sit in the class; they also told me how much they enjoyed the material. One of them said, “Why don’t we hear these things in church?” The other expressed agreement with that sentiment. I said, “One of my main goals in life is to do what I can to raise the level of the church’s teaching, especially its teaching of the young.” My writing, teaching, and blogging—everything I do—is aimed at this goal. The question asked by these students (“Why don’t we hear these things in church?”) moves me deeply; it makes me sad and a little bit angry. And here is why.

As far as I can tell, the church is doing a poor job of teaching on all levels but especially in teaching the young. We are not even doing a good job making our people familiar with the storyline of the Bible much less its doctrinal teaching. But even if we were doing those things, it would not be enough. We live in a culture dominated by sophisticated philosophies, moral teachings, social structures, cultural practices and values that contradict subtly or openly the most basic Christian beliefs. Knowing the Christian faith thoroughly is essential to living in this world, but even that is not enough! We need to know how the secular world thinks, what it thinks, and exactly why we believe and practice Christian faith instead of accepting the world’s philosophy. We are failing, failing miserably, to prepare our children for the world they will face. And it makes me sad.

Why are we failing? I don’t claim to know all the reasons why, but I know that we are failing. One thing is certain: many of those who are supposed to be responsible for teaching the church are unaware of what is needed or unprepared to do what is necessary to meet the challenge. Do you elders, preaching ministers, youth ministers, campus ministers, children’s ministers, parents, and Sunday school teachers take your tasks seriously? It seems to me that some church leaders think that providing exciting worship services, preaching light-weight and entertaining sermons, providing family-friendly church spaces and programs, creating a network of friendships, and hiring lots of ministers to keep all these things humming will keep people coming to church services and protect them from the world. Such an approach may give the appearance of working in the short term, but it will fail over the long term. Don’t we see that if the young learn only a superficial version of Christianity in church they will be overwhelmed by the sophisticated criticisms of college professors and subtle allurements of secular culture?

And of course it’s not just the young. The process of “dumbing down” has been going on a long time. There are many young and middle aged adults that don’t know their right hand from their left when it comes to faith. You can be a sophisticated lawyer or doctor or CEO of a huge corporation but completely naïve in Christian knowledge and practice. Everyone, young and old, needs to be immersed in the deepest and most thoughtful form of Christian teaching available. In my view, Christianity is demonstrably and vastly superior intellectually, morally, and spiritually to anything the world has to offer. The church has always been the champion of reason and thoughtfulness and studiousness! But we need teachers who embody this ideal and can demonstrate the coherence and relevance of Christian faith in confrontation to secular alternatives.

Elders, preachers, and all who would teach…are you prepared? Do you know what being prepared means? Are you willing to educate yourself? I’ve been a minister for 43 years and an elder for 25 years. The process began before my time, but even in my lifetime I’ve seen elders reconceive the focus of their work from teaching, protecting, and pastoring to managing. Ministers have also become administrators and entertainers instead of teachers and evangelists. I hope this trend reverses soon. Yes, it takes time to read good books and ponder the Scriptures. But if you are going to put yourself forth as a leader and teacher of the church you have to give time to preparation. Not to do so is spiritual malpractice. It’s ecclesiastical suicide.

In C.S. Lewis’s The Lion, The Witch, and the Wardrobe, during his frustrating conversation with the children the professor kept muttering to himself, “Logic, logic! What do they teach them in the schools these days?” I share Lewis’s frustration with secular schools. (Don’t get me started!) They don’t teach people how to think clearly or to be thoughtful; and they teach much that is half-baked and down right false! But I am even more frustrated with the church’s education program. And so, I ask the same question as that asked by those two visitors to my class, “why don’t we hear this in church?”

 

 

God’s Merciless Love, Or Why God Does Not Love Us As (Isolated) Individuals

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“I believe in a loving God.”

“God loves you.”

“God is love” (1 John 4:8).

“For God so loved the world….” (John 3:16).

We hear these words so often that we become hardened to their significance. They no longer strike us as surprising and profound. Voltaire is reported to have said, “God forgives because it’s his business.” We may also grow to take God’s love, mercy, and grace for granted. Or just as bad, we may think we understand God’s love when we have only the most superficial grasp.

We have heard that love is a divine attribute and a divine action. Good. But what does that mean, and how do we know? In fact, it is not at all clear that the concept of God necessarily entails that God loves. The followers of Plato considered the highest reality to be absolutely perfect and self-sufficient. God is “Goodness” itself, but this does not mean that God is actually good to anyone. It means that God is the most perfect object of desire. For Aristotle, God thinks only of the highest reality, that is, his own being. God is “self-thinking Thought.” All beings desire God because they desire perfection, but God desires nothing and takes no thought for the world. In ancient polytheism, a particular god may favor a particular human being, but the conviction that “God is love” seems never to have entered the human imagination before Jesus Christ came into the world. The Old Testament asserts that the one God of Israel alone is God. And God loves Israel and favors some people, such as Abraham and David, above others. Still, the Old Testament does not clearly teach the radical love of God the way it is taught in the New Testament.

Unless we give serious thought to the New Testament teaching on divine love we tend to think of God’s love in too close analogy to human love. Let’s think about the differences. (1) God’s love is not an emotion in the way we experience emotion. Our emotions are moved by the characteristics or situation of object toward which we act. God’s love is God own being and is always active, constant, and perfect. God always loves in every act because God is love. And God does what God is. (2) That God loves means that God wills the perfect good for himself and his creation. Indeed, God himself is the perfect good that he wills for himself and creation. Hence the aim of God’s love is to give himself to the object of his love. When we love, we also will something good for the object of our love. But our love is not guided by perfect understanding of what the highest good is for the person we love. Nor do we know the perfect means of attaining that good or have the power to give that good to others. Our love can be blinded by our short-sighted desires or by the momentary feelings of the one we love. But God knows the highest good for everyone and the perfect way of attaining it for each; and God will not be distracted from that aim by his needs or by our misguided desires. The Christian teaching that God is love and loves us does not imply that God will “go soft” on us. God is not indulgent; nor does he exercise a false compassion that concerns itself only with relief of immediate distress but neglects our highest good. As Augustine says in his Confessions, God exercises a “severe mercy” in bringing us to him, our highest good. We could also speak of it as a “merciless love.”

(3) God does not love us as individuals, that is, as isolated individuals. Shocking? Perhaps so, but the reason we are shocked by this is that God’s love is often sentimentalized, sweetened, and personalized to meet our own preferences. God wills, as I said above, our highest good. But we cannot attain our highest good as isolated individuals. We exist in relation to God primarily, and secondarily we depend on the whole creation and other human beings for our lives and personal identities. And we can experience the highest good [perfect fellowship with God] only in fellowship with the whole creation. Each of us plays a part in God’s story with the world. Some of those parts are short, some long, some painful, some mostly happy, some relative easy, and some very hard. From within life and from the perspective of the individual, life does not seem fair and God seems to love some more than others. But from the perspective of the end and the whole history of creation, God loves each person perfectly—and equally. God loves the whole world in each person, that is, God blesses the whole world by using each individual to bring something to the whole that makes it complete. And God loves each person by loving the whole world, that is, each individual will experience the good God makes of the whole. And in the end, all converge and each gets what has been given to all.

To be continued…

As you may have noticed, I asserted the thoughts in this essay without much proof. If you are interested in hearing more evidence for them, see my book, Great is the Lord, pp. 164-221.

“I Don’t Want to Live On The Moon” (I’m Talking to Myself, But You Can Listen, If You Like)

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When our two sons were small we’d watch Sesame Street with them almost every day. My favorite song from Sesame Street is “I Don’t Want to Live On The Moon,” written by Jeff Moss in 1978. Ernie sits on a crescent Moon and sings,

“Though I’d like to look down at the Earth from above,

I would miss all the places and people I love,

So although I might like it for one afternoon,

I don’t want to live on the moon.”

When I hear the song today I think first, wistfully, of those little blond-haired boys I used hold in my lap. (You can listen to it on YouTube. It has a haunting, wistful, nostalgic sound.) But I also think about my own ambivalence about public life, about being intimately involved in an institution of higher education and a local church. When I was in graduate school I read a three-volume work on the history of preaching. As I read the story of Gregory of Nazianzus, I thought, “That’s me!” Gregory wanted nothing more than to study, write, think, pray, and lead a quiet life. But the politically astute Basil of Caesarea manipulated him into becoming bishop of Nazianzus. Gregory was enlisted by Basil to engage in the most significant doctrinal battle in all of church history, the Arian controversy. And Gregory’s writings, especially his Five Theological Orations, are considered some of the finest theological writings of all time. Gregory was elected Patriarch of Constantinople and presided over the First Council of Constantinople, from which came the ecumenical Nicene Creed (381). But during the Council, the political maneuvering, conniving, and ambition became so rank in Gregory’s nostrils that he resigned in disgust and retreated into the countryside to write poetry for the rest of his life.

Like Gregory, I hate crowds, church politics, college politics, local politics, county politics, state politics, and national politics. I can’t stand any of it. I don’t want power over anyone. I want to think about my faith, seek truth, write down my thoughts, and be alone with myself and God. I identify with Kierkegaard and even Nietzsche, neither of whom fit into their age and wrote for only a few individuals or for those not yet born. Kierkegaard wrote for “the individual” and Nietzsche wrote for “my reader.” Sometimes, I feel like an alien or a resurrected member of an extinct species when interacting with institutions of modern culture. American churches have become more like businesses than communities created by the Spirit. Being a clergyman or clergywoman in an American church is a position for which one can be ambitious for reasons having nothing to do with a divine call. It takes lots of employees and volunteers just to keep the books, write the checks, and put on a “service” in the average church. And because they are businesses, own property, and wish to have non-profit tax status, they become as enmeshed with and subservient to the government as the Constantinian church that Gregory abandoned, the Danish church Kierkegaard attacked, and the German church Nietzsche scorned. None of it is necessary, of course—money, clergy, property or government entanglement. Perhaps these things are even detrimental to real Christian community. And Christian educational institutions are even more bound by government regulations and accrediting agencies’ views of morality and the purpose of education.

And when I am at my wits end in frustration with these things, I say to my wife, “I want to live on the moon! Let them have it, let them have it all. I don’t want it.” But I never actually do it, because,

“I would miss all the places and people I love,

So although I might like it for one afternoon,

I don’t want to live on the moon.”

Sometimes I think to myself “why do I write and teach and blog? No one cares, no one reads it, or, if they do read it, no one understands. Or, if they understand, they will soon forget.” And the words of Ecclesiastes come to mind (1:2-3; 11):

“Meaningless! Meaningless!”     says the Teacher.

“Utterly meaningless!     Everything is meaningless.”

3 What do people gain from all their labors

at which they toil under the sun?

…

11No one remembers the former generations,

and even those yet to come will not be remembered

by those who follow them.

But then I think about the people and books that have influenced me, many of whom died long ago. Where would I be if they had gone to “live on the Moon”? I am very glad Gregory wrote the Five Theological Orations before he left for the country. I am so thankful that Thomas Aquinas, Pascal, Kierkegaard, Karl Barth, C.S. Lewis and so many others cared enough to work so hard and love so much for people not yet born. To keep writing and teaching and putting up with various types of politics, I have to keep thinking about the “individual” that might be helped or “my reader” who might remember and not forget.

And to you “my reader” I say this: we must not allow our inability to see all the fruit of our labor to discourage us from faithfully carrying out the assignment we have been given. And as hard as it is for me to be satisfied with it, this is the true measure of success—that we are doing the task we have been given to do. We must release our labor into God’s hands to do with as he wishes. It will enough to hear the Lord say, “You have done well the work I gave you to do.”

Yes, sometimes I want to live on the Moon, but…

“I would miss all the places and people I love,

So although I might like it for one afternoon,

I don’t want to live on the moon.”

And I would be abandoning my post before God gives me leave.

“From Everlasting to Everlasting You Are God!”

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Christianity teaches that God’s greatness is beyond expression in human words. Search creation for great creatures, survey the thesaurus of human language, and strain the imagination to the limit and you will not find an adequate rendering or a fitting analogy for God’s infinite perfection. God possesses the perfection of all creatures combined, and more. But the Lord of all suffers none of creation’s imperfection. God does not live his life divided by time and space. The past is not dim, nor the present spread out in space, nor the future dark. God is light, and his presence illuminates all creatures great and small.

Hence the language of Christian worship and theology combines two types of expression about God. The first affirms God’s possession of all the perfection found in creatures: the glory of the heavens, the power of the storm, the light of human reason, the best of human love, the stability of the mountains, the tenderness of a good mother, the protection of good father; indeed every creature bears some likeness to its Creator. For God made all things good! However, since no creature possesses any good quality to the same degree and in the same way that God possesses it, Christian worship and theology also use the language of negation. We say that God is like but also unlike a rock. God lives like living creatures but also unlike living creatures. We use words like “beyond” or “transcendent” or “surpassing” or “excelling” or “super” to say that God is greater than anything we can experience or image. And we use negative prefixes (in, im, un, a) to negate qualities we consider imperfect.

Time, movement, and change; appearing, growth, and death. These are qualities all creatures possess, and they have positive as well as negative aspects. Apart from time we would not exist, and no one wants to “run out of time.” For us, time and being go together. But living in time means that the past is gone, the present is fleeting, and the future is uncertain. Movement and change can mean advance and improvement. But they can also bring decline and death. As I said above, God possess the perfection of all creatures and none of the imperfections. God possesses being, which is associated with time, but God does not suffer separation, decline, or death. The language of worship exclaims,

“Before the mountains were born

or you brought forth the whole world,

from everlasting to everlasting you are God.

You turn people back to dust, saying, “Return to dust, you mortals.”

4 A thousand years in your sight are like a day that has just gone by,

or like a watch in the night.” (Ps 90:2-4).

And God’s uniqueness is lauded in these words from 1 Timothy:

“God, the blessed and only Ruler, the King of kings and Lord of lords, 16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen” 1Timothy 6:15-16).

God lives and reigns “from everlasting to everlasting”! This biblical expression emphasizes God’s immortality, his complete immunity from needing to come into being or the possibility of dying. Unlike creatures, God does not depend on any other power for his life. To the contrary, all other powers depend on him for their existence. God is his being and life. Or we could say, God is being and life itself. To generalize the biblical claim that God lives “from everlasting to everlasting,” we can say that God does not suffer any of the negative aspects of time that afflict creatures but possesses and surpasses all the positive aspects of time that bless creatures. So, to gain a deeper understanding of God’s everlastingness we need to remove from our conception of God’s life all the negative aspects of time but leave the positive aspects and surpass them.

And this has already been done by the church fathers and summed up by the Latin Christian writer Boethius. He articulated a definition of God’s eternity that almost all theologians accept until this day. (Some do not accept it, and I will deal with them in another post.) Before I quote Boethius, however, I will quote a passage from Paul that speaks of God as eternal:

“Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, 26 but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from faith— 27 to the only wise God be glory forever through Jesus Christ! Amen” (Romans 16:25-27).

In verse 26, Paul speaks of God as “the eternal God.” He uses a Greek word that could be translated “the ages” or “a long time.” In fact, in verse 25 the same Greek word is translated “ages.” Paul and the rest of the New Testament writers use this term (Greek aionios) when speaking of “eternal life” to mean unending life or immortality. When used of God it is probably not meant in the Platonic sense of timelessness but in the Old Testament sense of “everlasting to everlasting.” With that said, I shall quote Boethius:

“The common opinion, according to all men living, is that God is eternal. Let us therefore consider what is eternity… Eternity is the simultaneous and complete possession of infinite life. This will appear more clearly if we compare it with temporal things. All that lives under the conditions of time moves through the present from the past to the future; there is nothing set in time which can at one moment grasp the whole space of its lifetime. It cannot yet comprehend tomorrow; yesterday it has already lost. And in this life of today your life is no more than a changing, passing moment…What we should rightly call eternal is that which grasps and possesses wholly and simultaneously the fullness of unending life, which asks naught of the future, and has lost naught of the fleeting past; and such an existence must be ever present in itself to control and aid itself, and also must keep present with itself the infinity of changing time” (The Consolation of Philosophy).

Admittedly, neither the Old nor the New Testament articulates God’s relationship to time in this philosophical way. They do not define eternity as the “simultaneous and complete possession of infinite life.” But the early church saw this definition implicit in the way the Bible speaks about God’s immortality and everlastingness. Boethius carries out the project of affirming the positive qualities of time but removing the imperfections, which is certainly what the Biblical writers intend to affirm. In this sense Boethius merely restates the biblical affirmation that God is everlasting in a way that avoids misunderstanding it to imply everlasting change, growth, and dependence.

Hence, when in worship we affirm God’s everlastingness or eternity we can put our whole souls into our praise because we know that we are attributing to God all the perfections of temporal creatures and none of the defects. We can rejoice that the immortal God is fully capable of enabling us to share in his eternal life because he is completely free from time’s power! Time wears us down, and our fleeting lives come to an end. But God is as much the Lord of time as he is the Lord of everything else! With our brother Paul can joyfully exclaim, “to the only wise God be glory forever through Jesus Christ! Amen.”

“I believe in God the Father Almighty, Maker of heaven and earth”

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It might seem obvious, but I think it is worth our time to note that Christianity teaches that God really exists. It does not present evidence or offer proofs for God’s existence because it rarely contemplates the possibility of atheism. The existence of a supernatural realm was self-evident to most ancient people, and atheism was rare. Psalm 53:1 is a possible exception: “The fool says in his heart, “There is no God.” And perhaps the writer of Hebrews had atheism in mind when he said, “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (11:6). Overwhelmingly, however, the issue for both the Old and New Testament is not the existence of a god but question of the true nature and identity of God. Isaiah asserts,

I look but there is no one—     no one among the gods to give counsel,     no one to give answer when I ask them. 29 See, they are all false!     Their deeds amount to nothing;     their images are but wind and confusion (Isaiah 41:28-29).

John speaks of the true God as the one we have come to know through Jesus:

20 We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true by being in his Son Jesus Christ. He is the true God and eternal life. 21 Dear children, keep yourselves from idols.

Paul opposes the idols and gods of Corinth to the one God who is the Father:

We know that “An idol is nothing at all in the world” and that “There is no God but one.” 5 For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), 6 yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. (1 Corinthians 8:4-6).

The first affirmation of the Apostles Creed asserts, “I believe in God the Father Almighty, Maker of heaven and earth.” In the Creed, God is identified as “the Father Almighty” and as the Creator. The expression “the Father” is short for “the Father of our Lord Jesus Christ.” Interestingly, in his speech to the Athenians Paul also used this brief two-fold way of identifying the God of Christians. He asserted that “The God who made the world and everything in it is the Lord of heaven and earth” (Acts 17:24), and then he drew two inferences from that truth, which he assumes his audience also accepted. (1) God does not need to live in temples made by human hands or to be served by human beings because he made everything and gives “life and breath and everything else” to us (17:24-25). God is self-sufficient and needs nothing! Any concept of God that assumes or implies God’s dependence on creation or any lack in God is severely defective. (2) Since human beings are the image of God, the Creator in whose image we are made cannot and ought not to be reduced to an idol of gold or silver. If we are alive, free, aware, and active, how much more our Creator! Paul reasons here from the widely held belief that the God is the creator of our world to a concept of God worthy of God’s great work of creation.

Next he speaks of the revelation of God’s character and power in Jesus Christ and of his resurrection from the dead:

30 In the past God overlooked such ignorance, but now he commands all people everywhere to repent. 31 For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead” (Acts 17:30-31).

Paul names and specifies the Creator by his connection to Jesus Christ. Christ will be the Judge and standard by which God judges the world. I will return to this way of identifying God in future posts. For now I want to extend Paul’s reasoning to other divine qualities that are implicit in the belief that God is “the Maker of heaven and earth.”

In the Bible and in Christian history, creation is the chief example of God’s power. Traditional theology speaks of God’s “omnipotence” because consistency with our confession of God as Creator demands it. The power God demonstrated in creation is not like the power of the Sun, human technology or political organization or any other power within creation. God created the world from nothing. In creating, God gives creatures their total being and existence. No creature can do that. The reason God’s power is called “omnipotence” is that all other powers owe their being and power to God; apart from God they can do nothing.

If God is the creator of “heaven and earth”, that is, of everything, then God has to be everywhere and know everything. God is the cause of all existence, and existing creatures are the effects of God’s causality. And where the effect is, the cause must also be. Hence the Creator must be omnipresent. But the Creator must also be omniscient, that is, God must know all things. God certainly knows what he is and does. And there is no creature that is not the result of God’s doing. Hence God knows all creatures in their total being and doing.

You can see why in his discussion of the Creator Paul quoted the pagan philosopher Epimenides approvingly: “For in him we live and move and have our being” (Acts 17:28). The Creator is present and active everywhere. God surrounds, indwells, sustains and empowers us. God provides everything we need. Hence we ought to “seek him and perhaps reach out for him and find him” (Acts 17:27).

“I believe in God the Father Almighty, Maker of heaven and earth.” What an amazing confession! How it would revolutionize our lives if we really understood it and lived by it. We are surrounded, indwelt, enfolded, sustained and empowered by the Almighty Father of our Lord Jesus Christ!

When Did “Doctrine” Become a Four Letter Word?

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Doctrine has fallen on hard times among mainstream Christian churches. Liberal churches have disparaged doctrine for at least a hundred years. By “doctrine” they meant the traditional orthodox doctrines that asserted miracles, original sin, the incarnation and atonement, the resurrection of Christ, the Trinity, and others. According to Liberal churches, modern people schooled in natural science and critical history can no longer believe these teachings, and such controversial teachings distract attention from the liberal agenda of progressive moral advance in society. (For more on the idea of Liberal Christianity, see my essays on Liberal Christianity posted on August 01 and 08, 2015). In the first half of the Twentieth Century Liberalism was opposed by traditional believers who defended the orthodox doctrines mentioned above. But even within conservative Christian circles in the Nineteenth and Twentieth Centuries there were revival and evangelistic movements that down played “denominational” doctrines so that they could more effectively evangelize the unchurched. That is to say, the practical concerns of evangelism and church growth nudged evangelists and pastors toward minimizing doctrines that were not directly related to conversion and salvation. Requiring prospective church members to consider and adopt many doctrines would distract them from making a “decision for Christ.” Hence in their own way many conservative opponents of Liberal Christianity down played doctrine.

We can see many of these same forces at work in 2015. Liberal churches still reject orthodoxy and continue to pursue a mission of social change according to progressive philosophy. Many evangelical churches continue to put a high priority on church growth and churching the unchurched. Of course the methods of attracting people into churches have changed. Over the last years I have noticed an increase in two areas: offers of social support and exciting “worship experiences.” Instead of evangelistic “crusades” or revival meetings churches provide a full spectrum of social programs that appeal to young families with children, singles and other affinity groups. And they spend huge amounts of money and energy to provide moving experiences of worship and uplifting messages from the pastor. Doctrine does not fit well into this picture. And it’s not hard to imagine the consequences of years of doctrinal neglect. People may eventually begin asking themselves, “Why are we here?”

So, what is doctrine? The English word “doctrine” derives from a Latin-based word that means “teaching.” Jesus taught his disciples and the crowds. In his “great commission” recorded in Matthew 28, Jesus commanded his disciples to go to the nations, baptizing people and “teaching them to obey everything I have commanded you” (v. 20). The apostles remembered Jesus’ teaching and passed it on. They also taught about what happened to Jesus on the cross and his resurrection. They explained how his death and resurrection affect us and how we are to relate to the Lord Jesus Christ. The church “devoted” itself the “the apostles’ teaching” (Acts 2:42). The New Testament is the record of the apostles’ teaching and the apostles’ memories of Jesus’ teaching. Preaching is simply a particular way of teaching. The gospel is not opposed to doctrine. The gospel is the first and the most important thing that must be taught.

Doctrine, that is, Jesus’ and the apostles’ teaching, informs us about certain historical events and their meaning, about the right way to live in the world, and about God’s promises. The Bible teaches about God’s nature and identity, about the identity and work of Jesus Christ, about sin and salvation, about the church and her sacraments. Christian doctrine instructs us about whom to trust, for what to hope and how to love. It teaches us how to use our bodies and souls and tongues. The task of the church is to continue to teach and live the full range of Jesus’ and the apostles’ teaching. We do not have the right to limit teaching only to areas that are consistent with progressive culture, as do Liberal churches. Nor do we have a right to focus only on the “exciting” “affirming” and “uplifting” teachings as do many evangelical churches. To church the unchurched should not mean simply getting them in a worship assembly three or four times a month. It means to work toward re-forming them in the image of Jesus Christ. It means to help them to know and rely on all the promises of God, to engage them in the practices Jesus and the apostles taught us: prayer, the supper of the Lord, baptism, listening to the Word of God and confession.

But doctrine is boring, some say. No! Some teachers of doctrine are boring. But everything Jesus’ and the apostles’ taught is exciting, revolutionary and challenging! When various teachings get separated from the heart of the good news of how much God loves us and has done for us in Jesus Christ, then, yes, they are onerous and boring. But if we keep clearly and steadily in mind that doctrine—every doctrine!—is about who God is or what God has done for us or how God’s love can become a real power in our lives or how we can live in this world in faith and hope and love, then each and every morsel of teaching (doctrine) will be like honey in our mouths, wisdom for our minds, and energy for our souls!

Can God Fail? Six Points of God’s Providence

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Theologians speak about God’s action in relation to the world in various ways depending on what aspect they are discussing: creation, providence, reconciliation or redemption. Some writers give the impression that these different aspects are really separate acts each with its own quality and way of acting. In my view, this separation produces many misunderstandings, such as the common idea that after God creates creatures he must change the way he relates to them. In contrast, I consider it very important to understand each of these four aspects as ways to understand the one God-creature relationship. In creation God begins, in providence God continues, in reconciliation God corrects, and in redemption God perfects creation. From beginning to end the same God, Father, Son and Holy Spirit, acts toward creation in view of his eternal plan, the perfection and glorification of creation.

Given my view of the unity of God’s action in creation, you won’t be surprised to learn that I define providence as “that aspect of the God-creation relationship in which God so orders and directs every event in the history of creation that God’s eternal purpose for creation is realized perfectly” (The Faithful Creator, pp. 209-210). I see six major points in this definition that need explaining in detail.

(1) “Providence is not a totally separate series of divine acts but an aspect of the one God-creature relationship.” God is eternal, his act of creation is eternal, and his providence is eternal. But the results of that act are temporal. We live our lives in time and experience God’s one eternal act of creation and providence in time. God’s eternity encompasses time but is not limited by time.

(2) Providence is God’s own personal action, not delegated to angels or left to impersonal causes. In Christianity, all God’s actions in relation to creation are understood to be from the Father, through the Son and in the Spirit. God needs no non-divine or quasi-divine mediators in order to be our creator and providential guide. God uses creatures, nature, natural law and human agents. God can work through them, and they are real causes of their effects. But God is not restricted by them in what he can do through and with them. Creatures do not stand between God and the work God accomplishes through them. If God uses a physician to heal or a teacher to inform, God is just as close and just as effective as he would be if worked without them.

(3) God “orders and directs” the history of creation, not leaving creation to chance or fate or misguided freedom. The Faithful Creator explains this point in these words:

“That God “orders and directs” the history of creation means that God brings it about that the created world is and remains the world God intended it to be and that in all worldly events, processes, and free acts God brings it about that his will is achieved… When the Bible affirms God as the creator, it does not mean that God created matter and left it to form a universe by pure chance. Nor does it mean that God created matter and the laws of physics and left them to form a universe by a combination of chance and necessity. It does not mean that God created matter, the laws of physics, and an initial order and let them explore their more constrained but still infinite possibilities by chance. No, when the Bible affirms that God is the creator of heaven and earth it means that God created the order we now experience, the ones that came before and those that will follow until God has created the definitive order in realization of God’s eternal plan. God was, is, and will be the creator of heaven and earth. Hence a robust view of divine creation and a robust view of divine providence stand or fall together.” (The Faithful Creator, pp. 217-218).

(4) Divine providence covers every event in the history of creation, great and small, good and bad, contingent and necessary. God is the creator of everything that has being to any degree. And “events” are the coming to be of new states of creation. God orders and directs—indeed God gives being and sustains—every event no matter how it comes to be. Great and small are relative terms. What seems small at one time may grow in significance with perspective, and what seems great may diminish with time. What seems good in the moment may not work to our ultimate good in the long run, and what seems bad in the moment may be the thing we need to set us on the right path to our ultimate glorification. And what seems to originate exclusively in chance or free human acts can be and will be indwelt, ordered and directed by God according to his plan. God cares about the little stuff, and no power can separate us from his loving care.

(5) God’s eternal purpose guides God’s providential work. God does not need to adjust his plan or improvise in response to unexpected events. Many contemporary writers on providence view God as living in time and responding to events as they occur without being able to anticipate fully what will happen next. I reject this idea as inconsistent with the biblical doctrine of creation and with the promises found in the biblical doctrine of providence. God truly relates to us every moment and in every situation and always responds perfectly. God relates to the temporal creation from eternity, and hence is always ready for whatever happens. For us, the future does not exist at all and God’s act of creation is still ongoing. In our prayers we are relating to the eternal God who is not determined by what we call the future. He can answer our prayers without altering his plan. He knows from eternity what we need and what we should want. Who would want God to give them a lesser good just because they used the wrong words to express their anguish? Every prayer should be accompanied by a sincere “Not my will but yours be done!” You will always receive your request, and it will always be the best answer:

26 In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. 27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God (Romans 8:26-27).

6) God realizes his aims perfectly. God cannot fail, even in part. We cannot know the details of God’s eternal plan for creation. But how could God fail to accomplish something God intends to do? Doesn’t God know what he can and cannot do? How could God’s plan fail unless God mistakenly thought he could do something but discovered that he was unable? Take comfort. Though we fail often God will not fail:

28 And we know that in all things God works for the good of those who love him, who have been called according to his purpose. 29 For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. 30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified (Romans 8:28-30).