lonely but not alone

Singing of Christ’s burial between death and resurrection, the worship song sings:

The entrance sealed by heavy stone; Messiah still and all alone.

“O Praise the Name (Anastasis)” by Hillsong Worship

The theologian protests, “No! Even as the incarnate Son unfathomably embraced fully and completely the reality of human death, the Father and the Spirit never abandoned him. He was never alone!”

I get the protest. But like a lot of things to do with the Christian faith we are grasping at things beyond words to describe, and what we may emphasize in one song or verse or sermon, gets balanced out by others. From one point of view, of course the thoroughly executed and dutifully buried Son of God was not ‘alone’. But the lyric captures the feeling and experience of those companions of Christ who were nearest to the holy entombment. For them, the stillness and isolation were cold dead realities confronting them.

One question that arises in my mind – and mercifully a far more practical one – is that of what it may have meant at any time in his life for Christ to have been ‘lonely’. Why is it a practical question? Because we all encounter loneliness at times. How might we find strength and assistance in our loneliness?

The answer, to my mind, like all Christian understandings, involves a tension: whilst Christ, fully human, experiencing the range of human emotion and tempted at all points like us, must have truly known the experience of loneliness, he nonetheless avoided letting himself be overcome by it, through his awareness of being The Beloved Son. Simply: though lonely, never alone.

Here we find a truth that we can not only relate to, but be held by when we need it most.

together

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Colossians 1:15-20

The timing of Christ’s birth – in the middle of history – is symbolic. As the Carol proclaims, “Late in time, behold Him come; offspring of a Virgin’s womb.” God steps into creation, in person, the person of his Son, in the middle of time, to keep creation from being split in two.

The agent and vessel for “all creation” stepped into the middle of creation to save it. In the squirming, soft-skinned son of Mary, the whole of existence is held together.

He started holding things together before his birth. The peaceful union of Mary and Joseph was threatening to never occur – yet they were held together. His birth, life, death and his ‘first-birth’ from the grave, together make possible all levels of togetherness reverberating through the cosmos. Jew and Gentile were hostile to one another – yet they came together in Christ the head of the Church. Slave and free, male and female, rich and poor, conservative and liberal, victim and victimiser, the addicted and those addicted to things they don’t realise, left-wing and right-wing, offended and offender, the broken and those who don’t realise yet their brokenness, the technologically advanced and the spiritually contented, the past and the future, the invisible and the visible, heaven and earth… yes, even Creator and creation; are all able to be held together in the bond of reconciliation – all because of the perfect, precious person of Christ.

May it be a togetherness we open ourselves to and participate in with the richest gratitude.

cunning engagement

On the issues where Christians agree with society, engagement is easy. But when there is a difference of opinion, Christians can, it seems, go to two extremes in their engagement.

At one extreme, they can stomp, scream and shout about how bad and wrong the world is, telling non-Christians just how un-Christian they are. The other extreme, perhaps, is to retreat into Christian huddles that have no involvement with – and thus no effect on – the outside world.

Jesus seemed to point the way to a middle path. He taught us to be ‘cunning as serpents and innocent as doves’. Wisdom and restraint, free of complicity or compromise. Jesus didn’t march to Rome and attempt a take-over, but he was uncompromising in his Abrahamic monotheism. He believed in holiness, but taught that this was not to be given unwisely to ‘dogs’ who would only be incited to ‘turn and tear you to pieces’. He valued the pearl of faith, but taught that we should not cast pearls to ‘swine’ who would only trample them. How much of our engagement on issue of sexuality, politics and the like amounts to giving what is holy to dogs?

Two scenes from Acts, both involving Paul, show us this middle way in action. One has been long recognised: Paul at Athens in Acts 17. He is incredibly charitable in his engagement with the pagan thinkers and worshippers, although within himself he was ‘greatly distressed’. Here we see Paul having a public opportunity to speak. He begins with common ground and complimenting the principles he had in common with them, even quoting a pagan Hymn to Zeus.

But he went on to offer a critique of gods that live in man-made buildings and needing humans to serve them. It seems like he was reading the crowd and going as far as he thought wise. The result was mixed and he left it there. He didn’t clamour for more microphone time. He was as kind (cunning as serpents) and as honest (innocent as doves) as possible and trusted God with the result.

The next scene is Paul in Acts 24 before the Roman governor Felix. It’s less well known. One observation is that Jews knew how to talk respectfully to Romans. Observe the comments of Tertullus (serving as a kind of prosecuting attorney):

We have enjoyed a long period of peace under you, and your foresight has brought about reforms in this nation. Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude. But in order not to weary you further, I would request that you be kind enough to hear us briefly.

Acts 24:2-4

Paul echoes this tactful speech in his defense:

“I know that for a number of years you have been a judge over this nation; so I gladly make my defense.

Acts 24:10

Paul goes on to defend himself against the accusation of stirring up riots, and manages along the way to share some details of his faith:

However, I admit that I worship the God of our ancestors as a follower of the Way, which they call a sect. I believe everything that is in accordance with the Law and that is written in the Prophets, and I have the same hope in God as these men themselves have, that there will be a resurrection of both the righteous and the wicked. So I strive always to keep my conscience clear before God and man.

Acts 24:14-16

Paul was again saying as much as he thought would be helpful. And no more. Note that he is not criticizing the beliefs of Romans in general or Felix in particular, but sharing his own allegiance, belief, hope and lifestyle. Felix, who had a Jewish wife (Drusilla), knew enough about the Christians to be intrigued, and to meet privately with him. We are told that Paul, in this more intimate setting seems to go further than he did in public. He talked “about faith in Christ Jesus”, even going so far as to discuss “righteousness, self-control and the judgment to come.

Felix’s immediate response may make us think that Paul pushed it too far. Felix was afraid and said, “That’s enough for now! You may leave. When I find it convenient, I will send for you.” However, he continued to regularly talk with him.

I want to imitate this way of engaging with those who have a different faith from me. I want to be as non-confrontational and generous as I can be, even celebrating their beliefs when that is authentic to do so. And I want to be able to be as honest as I can without doing harm to them or the relationship.

better or worse

As experience and age increases, you can look back on your life and see change. Sometimes, there can be significant difference between the kind of person we are now and the person we used to be.

On the one hand, it may be that we are better, that we have learned from mistakes, that we have made progress. On the other hand, of course, it may be that we are worse, that we have forgotten important principles, that we have regressed.

What we think about our progress or regress may be different from the reality. For example, it is far more comfortable to think of ourselves as having made progress; to look back in triumphal dis-association, saying, “I am glad I’m not that person anymore.” By contrast, it is deeply disturbing to say to oneself, “What kind of person have I become? How did I get here?”

It seems to me that in order for myself to make a more accurate assessment of my progress or regress, I need the input of others. Indeed, if I have other people whom I can increasingly ask for and accept their perception of my well-being, it is a sign of progress. If, however, I increasingly fear or despise the views of more and more people, assuming my own perception to be more true than theirs, I would take that to be a sign of regress.

The following questions emerge from this reflection:

Am I growing closer or further away from people who can help me become a better person?

Am I sensing an increase or decrease in partnership, community and relationship with others in general?

Am I growing in my ability to accept people I disagree with, or is my frustration with them burning hotter and hotter?

What habits can I build into my life to help me grow towards others, rather than away from them?

the danger of “I am not like ___” thinking

Mirroring the growing divide in political discourse around the world is a growing divide within the church between ‘conservative’ and ‘progressive’ believers.

Both would claim to be trying to correctly express and live Christian faith, but it seems to me that ‘progressive’ believers see ‘correctly’ in terms of appropriate correction, adaptation and renovation, whilst ‘conservative’ believers see ‘correctly’ in terms of conservation, perseverance and restoration.

Politically, this (perhaps not always consistently?) tends to make ‘progressive’ believers have a more left-leaning approach, and ‘conservative’ believers have a more right-leaning approach.

If you can anticipate me saying that a ‘both/and’ approach is needed, that would be because that is precisely what I think is needed.

Just as the Gospel cannot ‘fit’ within the political ‘left’ or ‘right’, but instead affirms and challenges both, our understanding of the Gospel always needs both correction and conservation; adaptation and perseverance; renovation and restoration. Continuity and Discontinuity. New and Old. Faithfulness and Innovation. Word and Spirit.

The opposite of this ‘both/and’ approach is the posture that says “I am not like _____”. Two quick examples are a) the Pharisee (Luke 18:11) who was grateful to not be like the sinner, and b) the elite and presentable parts of the body who do not want to associate with the lowly and unpresentable parts.

In other words, we need one another more than we realise, and more than we are comfortable with.

creation obeys the Creator

Hillsong United’s recent song “So Will I” features the word “evolving” within a verse exploring themes of Creation.

Not surprisingly, critique has come from Christian opponents of evolution. David Mathis is concerned that people will be confused by the word, unsure whether it refers to limited change within species or some naturalistic anti-creational form of Darwinism (add scary music for effect).

I don’t personally think the song is ideal for congregational worship, but only because of the varied melody and syncopated rhythm. The lyrics, in my view, are clearly pro-creation. Let’s have a look…

First, we have a wider statement about “all nature and science” which “follow the sound of your voice”. I love this. It’s a big-picture conviction that all Christians share about the world. Whatever cosmic, ecological, biological, or other processes there are, they are only able to do what they do because of the power and permission of God. However much ‘evolution’ has happened and is happening, it only occurs within the sovereign will of the Creator.

Next we have the e-word. “A hundred billion creatures catch your breath – evolving in pursuit of what you said.” I also love this because it’s so darn celebratory of God! The word ‘breath’ signals the hovering spirit who moves upon creation. The line about ‘what you said’ refers to the command of God: “Let there be”. This is not some purposeless biological process being referred to here. This is God summoning the existence of various forms of life, and nature responding in glad patient unfolding obedience.

Fear not, Christians. If evolution is an accurate way to describe creation, God is bigger than it all.

sort yourself first

Some expressions of Christian faith need a corrective from a narrow individualistic focus on ‘me and my salvation’ towards a broader vision in which individual salvation is in the context of God’s cosmic work of redemption and new creation.

Having said that…

The opposite of an individualistic focus also needs correcting.

Without a healthy personal and local spirituality at work, ‘saving the world’ is a thin, hollow facade. As they say on jet flight safety announcements, “put your own oxygen mask on first before assisting others.”

a theodicy of hope

Instead of attempting to use logic and reason to deduce a way to establish a valid justification for God (‘theos’) being just (‘dikaios’) in the light of suffering and evil, it may be more simple…

The following statement of Jesus in John 16:33 is key:

“In this world you will have trouble; but take heart, I have overcome the world.”

This beautiful and terrible world was always going to be both beautiful and terrible. Whatever time is, whether in terms of physics, metaphysics, science or theology, it necessarily entails process, opportunity, possibility and freedom.

On the one hand, God is not an absentee landlord, abandoning our space/time world to descend into chaos, but on the other hand, God is not a manipulative control-freak, exerting hands-on force upon the world, causing and desiring everything that happens in every and all senses of the word ’cause’. God cares. But this does not mean that God prevents every bad thing from happening.

Instead, we are given a promise that God will sort it out eventually, or indeed that in and through Jesus that sorting out has already been inaugurated. If Jesus is really risen from the dead, then God really has already begun to overcome the world with all its trouble.

This is a theodicy of hope.

on the Canon of Scripture

Is Scripture ‘finished’ being written?

Christians believe it is. How so? Catholics and Protestants don’t agree on which books are to be included, and various leaders in church history have thought it best to leave certain books out, such as Revelation or James.

One way to begin discussing the question is to think about the Jewish Scriptures, the Old Testament or the Tanakh. Broadly speaking, this grouping of Scriptures are records of, and reflections on, at least four key, formative, identity-establishing events: a) Creation, b) Election, c) Exodus and d) Exile. You cannot be Jewish and not identify with those events, and thus the Jewish Scriptures would not be complete without records and reflection on all of them.

In the same way, the Christian Scriptures incorporate all of these events into a further climactic Christ Event (which is shorthand for a series of events: Birth, Life, Death, Resurrection, Ascension). In addition, you have the launch of the Church, partnering with God’s redemptive mission in anticipation of the fulfillment or ‘consummation’ of the coming of God’s Kingdom “on earth as it is in heaven.” Thus the Christian Scriptures, like Christian identity, are not complete without addressing Creation, Election, Exodus, Exile, Christ, Church and Consummation. Whereas hope of a coming Messiah is implicit in the Jewish Scriptures, the hope of a consummated Kingdom is explicit in the Christian Scriptures.

So then, just as the Jewish Scriptures are a complete and coherent witness to the identify forming events of Judaism, so also the Christian Scriptures (with or without the Apocryphal books that divide Catholics and Protestants) are a complete and coherent witness to the identity forming events of Christian faith and hope.

thy will be done

“Thy Will Be Done”

The statement “Thy will be done” is the overarching and simple representative statement of submission. With this statement, we acknowledge that God is God and we are not, and that God’s way and God’s will are better than mine.

For those who accept, submit to, worship and follow an Ultimate Being or God, it’s a simple enough statement, even if it’s not always easy. For most of us, it would be as simple as pulling out of a match with a Professional Boxer – “OK, you win – I’m out! No need to prove whose stronger here!”

But what about relationships between other humans?

“thy will be done?”

It’s easy to submit to someone you know is going to win. But with human relationships, the question of submission gets very tricky. If my will for a situation seems – to me at least! – to be better, then it’s very tempting to assume that “thy will be done” is a mistake, and instead try to find a way for “my will” to be done. This attitude, insisting on finding a way to ‘win’, is responsible for a great deal – or maybe all – of the chaos on the world.

What about situations where ‘better’ is not, or maybe can’t ever be, known? Do we just take turns getting our way? Do we always ‘meet half way’ so that nobody ever purely has “their will” done? Do I seek to let others have “their will” done more often than mine? Who wants to be a door-mat?

Some of this will inevitably be a matter of conflict resolution, patience, getting to know and trust one another, or doing your best and sorting out any arising problems as best you can. But I think that Christ gives us a compelling model to follow…

“Not my will, but Thine be done.”

In the Garden of Gethsemane, preparing himself for his sacrificial death, even though he carried the knowledge that he would rise again, Jesus asked his Father in prayer for another way. At some real level, Jesus was not looking forward to drinking the cross-shaped cup of suffering that he was destined for.

Crucially, he didn’t just push his will down into his subconscious and skip effortlessly into “Thy will be done.” He had the courage to voice it out. The synoptic gospels (Matthew, Mark and Luke), each in their own way, depict Jesus as being in an extreme emotional state: “exceedingly sorrowful unto death”, sweating blood-like drops in “agony”. Here Jesus meets humanity at our most desperate. He is with us when we are at the end of ourselves, when things are not going our way, when it is painfully and brutally clear that “our will” is not going to be done.

Jesus is neither a rebel nor a doormat. Like Mary at the annunciation, who has a few questions before she will “let it be”, Jesus adopts a posture that is both assertive and submissive. It is the posture of a Servant.

I don’t know about you, but I know my own passive-aggressive tendencies enough to see how much I need to embody the posture of Jesus.

Lord, help me be assertive and honest about what I want, but give me strength to surrender it in order to do what You want, even when I don’t want to do.