Not everything is a miracle

On a pair of blogs, both written by faithful Christians, I have recently seen the following quote from Albert Einstein: “Either everything is a miracle or nothing is a miracle.” At first glance it appears that Dr. Einstein was affirming the existence of miracles, but I am afraid that was not the case. That quote does not mean what some Christians think it means.

Consider the source: Einstein was a scientist who studied the principles of the universe—physics—and discovered new aspects of physics that had not been seen before. Religiously, Einstein wavered between Deism and atheism. Sometimes he spoke of the universe as God’s creation and described science as learning God’s rules for creation. But in other cases he stated that he used God’s name as a shorthand label for the order and structure in the universe without considering God to be a personal or accessible Being in the Christian sense of the term.

“Either everything is a miracle or nothing is a miracle.” Einstein probably believed that nothing is a miracle. Everything happens according to natural law, and the more we study the universe and learn its laws, the fewer things will surprise us. If everything is a miracle, then the word “miracle” has lost its meaning. Deists and atheists disagree about whether there is a god, but they agree that no god interferes with the universe and causes events that are against the natural laws of the universe.

“In the beginning God created the heavens and the earth.” He established the natural laws that scientists like Einstein study to learn, but he did not bind himself by those laws. God’s creation is full of marvels and wonders. We should be astounded every day by the glorious things God has made. But to call created things miracles robs the word “miracle” of its meaning. We must reserve that word for the special actions of God that show him acting within his creation.

We are wonderfully made (Psalm 139:14). Every human baby born is a marvel and a wonder. But when ninety-year-old Sarah conceives and gives birth to Isaac, that is more than a marvel and a wonder; it is a miracle. When Mary, a virgin, conceives and gives birth to Jesus, that is more than a marvel and a wonder; it is a miracle.

God sends rain to water the earth, making it grow and flourish. Some of that rain lands in vineyards, where the grape vines soak up the water through their roots along with nutrients from the soil. The vines produce leaves which gather energy from the sun and change carbon dioxide into oxygen to give energy to the vines. That is a wonder. The vines then develop bunches of grapes, which swell and ripen in the sun and the rain. That is a wonder. The grapes can be picked and eaten, or they can be cooked into jelly, or they can be crushed and fermented to produce wine. That is a wonder. But when Jesus calls for six pots to be filled with water and then instantly transforms it into wine, that is a miracle. God is at work in his creation, doing suddenly what his creation requires time to accomplish.

When grain is sown and sprouts, that is a wonder. When it grows in a field until it produces a crop, many times the number of grains that were planted, that is a wonder. But when Jesus takes five loaves of bread and feeds a crowd of thousands, with basketfuls of leftovers remaining after they had eaten their fill, that is a miracle. Once again, we see the Creator at work, going beyond the laws of his creation.

Some people claim that primitive and unscientific people wrote about miracles. They go on to say that we would see the same things today and understand them scientifically; we would not call them miracles. That is far from true. The writers of the Bible described the miracles they saw because they knew those events were special. They knew that ninety-year-old women do not conceive and give birth. Nor do virgins. Water does not instantly transform into wine, nor does a loaf of bread multiply in one day to feed a thousand people. Dead people do not return to life. These miracles were signature events, indications that the Lord of the universe was present, doing good things to help the people he loves.

Miracles show us that Jesus is the Son of God, though whom and for whom all things were created. They show his compassion, his desire to help his people. They show him at work fixing the things that sin and evil have broken in his creation. They foretell what he will do on the Day of the Lord, when all the dead are raised, when every eye will see him, and when the entire planet will be transformed. That new creation will be the ultimate miracle, after which no further miracles will ever be needed. J.

Advertisements

The beauty of diverse styles of Christian worship

This spring I’ve been giving a series of lectures on World Religions. A week ago, I spoke about Christianity. This morning before class a woman took me aside to share her experiences within the Christian faith. She had been Lutheran, but a few years ago she switched to an Anglican congregation, which she says is very similar. (I agree.) She also attends a non-denominational church once a month with a friend (and she goes to that congregation’s weekly Bible class as well). She commented that she had attended the Easter Saturday service at the non-denominational church, but it hadn’t felt right. She then began to list for me the things missing from the service, such as a reading from one of the Gospels, and the Lord’s Prayer. But, she said, the preacher’s homily was good and quoted a lot of Bible verses.

The main thing for her, she said, was looking around and seeing lots of young adults at the non-denominational service. She figured that if the church was drawing them in and they were learning about Jesus, she wasn’t going to complain about the music (unfamiliar to her) or the parts of the service that were missing. I agreed with her that it’s good that Christian worship is diverse, that there are different ways of worshiping that appeal to different people. (I think that was the point that she was making, reflecting my discussion last week about enormous diversity within Christian thought and practice.) But I also mentioned that not all young people are drawn to the sort of worship offered in the non-denominational churches. Some young people enjoy the historic liturgy. They crave the traditions that grew in the Church over the centuries, the forms of worship that have united rather than dividing the saints of the Church across lines of age and economic status and culture. When those traditions are followed without being explained, they can be dry and boring, and therefore distracting. Where the meaning of the traditions is taught and shared, many Christians find great meaning and joy in the divine service as it has been followed for many generations.

Twenty years ago I might have said more to this woman about the richness of Christian traditional liturgy. In this case, I was quick to say that diversity is good, that the Church as a whole is blessed when Christians in a city can choose among different forms of worship, whether traditional, contemporary, or blended. I sincerely hope that the traditional liturgy never disappears; but I am glad that Christians who do not find liturgy meaningful can worship in a style that suits their personality and draws them closer to the Lord.

When I was in school, we students often discussed the different levels of formality in worship styles. One of my friends referred to those levels as “very formal, somewhat more casual, and massive casualty.” In a formal setting, worshipers sit on pews; in a somewhat more casual setting, they sit on folding chairs; and in massive casualty they sit in bean bag chairs. In a formal setting, the pastor wears a long white robe (called an alb) or perhaps a long black robe under a shorter white robe (called, respectively, a cassock and a surplice); in a somewhat more casual setting, the pastor wears a business suit; and in massive casualty the pastor wears a Hawaiian shirt. In a formal setting, the singing of the congregation is accompanied by a pipe organ; in a more casual setting, the singing is accompanied by a small rock band; in massive casualty, singing is accompanied by either a mariachi band or an accordion—and, of course, in some congregations the singing is accompanied by no instruments at all.

So long as the message of Jesus is taught and his forgiveness is shared, the style of worship is less important than the content of the message in the preaching, the singing, and the other elements of the service. New styles that help draw attention to Christ’s message are good; new styles that distract people from his message are bad. Traditions that help draw attention to Christ’s message are good; traditions that distract people from his message are bad. The Church exists for Christ, to be both his Body and his Bride. Distractions of any kind should give way to those things that serve his purpose. And, in different gatherings of Christians, those things that serve is purpose may be different indeed. J.

Saint Rodney

I met Rodney at a time that I needed the very inspiration he offered.

I had been accepted into graduate school during my last year of college. On a path towards a career of working in the church, I had majored in religious studies while in college. Between college and graduate school, I took a summer job at a Christian publishing company.

The transition from college to graduate school was not easy for me. In college I had enjoyed the freedom to take any position and support it with evidence; in graduate school, I was expected to agree with the professors on most positions. Political turmoil within the denomination increased tension on campus: students joked that the salt shakers in the cafeteria contained microphones to transmit our conversations to the office of the school’s president, while the pepper shakers contained microphones to transmit our conversations to the office of the denomination’s president. Uncomfortable with the campus environment, I decided that winter to take the spring and summer off and to use that time to decide whether to return in the fall.

Those months away from school I shared an apartment with a friend, working an evening job in fast food and a daytime job at the Christian publishing company where I had worked the previous summer. Meanwhile, Rodney had been hired at the publishing company. He was of Japanese-Hawaiian origin and was a large man who had been a sumo wrestler and had played on the offensive line for the University of Hawaii’s football team. He was not yet a Christian during his college years, and he had abused alcohol and drugs at that time, causing chronic health problems that would continue to plague him later in life.

Rodney became a Christian and then became a pastor in Hawaii. Here is the kind of pastor Rodney was: he had given his name and telephone number to the downtown bartenders so that, if they had a customer who was despondent and needed help, the bartenders could call Pastor Rodney and he would drive to the bar and provide Christian counseling. The spring we met, Rodney was taking graduate classes at a Christian college and also receiving regular medical treatment for the failure of his kidneys.

Our boss called Rodney his dreamer. Every week Rodney had a new plan for his life, a new thought about how he could be involved in Christian outreach, bringing the Gospel of Jesus Christ to those who were lost. He was waiting for a kidney transplant, but he had already declined offers of live donors, preferring to trust the Lord and medical treatments to carry him until a suitable kidney was available. Rodney spoke with wonder about the form of dialysis he was receiving, one that used the abdominal cavity to provide the filtering he needed for his blood. He spoke of it as a God-given back-up kidney hidden in the human body.

Rodney died while receiving treatment at the hospital on May 6.

His infectious enthusiasm for serving the Lord and his Church contributed to my decision to return to school that fall and muddle through the program until I received my degree and certification. Every year I remember Saint Rodney on May 6, and I thank God for the part Rodney had in my professional development. J.

Fire at Notre Dame

During the holiest week on the Christian calendar, one of the most famous and beautiful churches in the world was badly damaged by an accidental fire. Over the years, many church buildings and houses of worship have been damaged and destroyed by fire: sometimes accidental fire, sometimes fire caused by lightning, sometimes arson, and sometimes acts of war. But yesterday’s fire at Notre Dame of Paris will be remembered more than most church fires because of the history of the building, because of its status as a landmark in Paris, and because of its beauty. Citizens of Paris and of France mourn the loss, as do many people around the world. Roman Catholics and other Christians mourn the loss, but so do many people who are not Christians. Already large amounts of money are being promised to rebuild what was lost and to restore what was damaged.

A few people might say that the money would be better spent meeting the needs of the poor or spreading the news of the gospel to all nations. That feeling has always existed within the Church. When a woman anointed Jesus with perfume, his disciples grumbled about the waste, but Jesus responded, “She has done what she could; she has anointed my body beforehand for burial. And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her” (Mark 13:8-9). Jesus accepts the artwork created to honor him as he accepts all sincere worship from his people. The glory of God and the gift of salvation through Christ is proclaimed by cathedrals with statues and stained glass windows as well as by humble preachers in humble surroundings.

But what of the commandment to make no graven images? What of the sin of the golden calf? Idols are works of religious art, but they have a purpose: they are meant to capture the divine and to make the divine serve human purposes. God does not oppose all religious artwork: the same God who banned graven images and despised the golden calf also told Moses how to make the ark of the covenant, including the mercy seat with its two cherubim. The sin is not in the work of art; the sin is in the intent of the people, whether they wish to honor God, or whether they wish to honor themselves and establish control over God.

God designed a tabernacle to travel with the Israelites in the wilderness so his dwelling would be in their midst. King Solomon built a temple in Jerusalem based on the pattern of the tabernacle so God would dwell in the midst of his people, even though the entire universe cannot contain the Lord. Imagine the heartache and despair of God’s people when Solomon’s temple was destroyed at the end of a long siege by the Babylonians in 586 BC. But God worked in history so his people could return to Jerusalem and rebuild the temple. The second temple was destroyed by Roman forces in 70 AD. Jesus prophesied that the temple would be leveled, with no two stones atop one another, and this was fulfilled when Roman soldiers pried apart the stones of the ruined temple to gather the gold that had melted and flowed between the stones.

Forty years before the destruction of the second temple, Jesus entered that temple and drove out the moneychangers and the merchants of sacrificial animals. When temple authorities asked Jesus who gave him the right to do these things, he responded, “Destroy this temple, and in three days I will raise it again” (John 2:19). “But the temple he had spoken of was his body” (John 2:21). For the Word became flesh and made his dwelling among us (John 1:14), just as he made his dwelling in the tabernacle and in the temple. The human body of Jesus is the ultimate temple, the dwelling of the Lord, the one point of access that people have to the true God.

What happened to that body, that temple? It was arrested, accused, convicted, and sentenced to death. It was slapped, beaten, spit upon, and handed over to the Romans. It was scourged, mocked, tortured, and killed. It was nailed to a Roman cross outside of Jerusalem and left to die in the darkness of Good Friday. Yet, as Jesus promised, on the third day it was raised, restored, healed, and made alive, never to die again.

The fire at Notre Dame reminds Christians of the suffering of Jesus on Good Friday. I hope and I expect that Christians will gather in or near the ruined cathedral this Good Friday and will hear again the scriptures that describe the destruction of the true Temple, the body of Christ the Lord. I hope and I expect that the same Christians will return to the cathedral Easter morning and will hear and celebrate the scriptures that describe the resurrection of the true Temple. Wherever Christians gather this Friday and this Sunday, they will speak, not of a beautiful building damaged by fire, but of a beautiful Savior crucified and risen. May the fire at Notre Dame be a witness to the world of the Passion of our Lord and of his victory over all evil. J.

The two natures of Christ

When Christian leaders met in the Council of Nicaea, they prayed and studied the Bible and discussed its message to determine whether the Son of God is equal to the Father or is less than the Father; whether he is eternal like the Father or created by the Father. Their study and discussions convinced them that Jesus is, as they declared, “God of God, Light of Light, Very God of Very God, begotten, not made, being of one substance with the Father.” This was no new teaching; it was a summary of what the Bible says about God. Christians continue to believe that the Father, the Son, and the Holy Spirit are one God, not three gods; that each is a distinct Person loving the others and speaking to the others, and doing things for the others; that each is almighty, all-knowing, present everywhere, eternal, unchanging, and holy. Yet there is one God, not three gods; one Lord, not three lords; one almighty Being, not three almighty beings; and so on.

When other questions arose about the Christian faith, new councils formed to learn the truth the way the truth about the Triune God was learned at Nicaea. They gathered, they prayed, they studied Scripture, they discussed, and they reached an understanding. Most of the questions they sought to answer were about Jesus. Knowing that he is God and also that he is human, Christians struggled to comprehend and to communicate how the two natures (divine and human) work together in one Christ. Many false ideas were suggested about the two natures of Christ. Some suggested that his body is human but that his mind and soul are divine. Others suggested that the two natures dwell in one Christ without interacting, like two boards glued together. Still others suggested that the two natures combine into something unique, like two liquids blended together to create a drink or a dressing. Some thought that the human nature was something acquired by the Son of God at his incarnation which he can remove at will, leaving it aside when he does not need it, and resuming it when required. Some suggested that the divine nature of Christ so overwhelms his human nature that his human nature must always be controlled by the divine nature; they said that Jesus has one divine will and no human will. By studying the Bible and discussing its message, Christians were able to conclude that all these beliefs are untrue.

Jesus Christ remains one hundred percent God and one hundred percent human, but he also remains one Christ, not two christs. Therefore, anything true about the one nature is true about the entire Christ: the divine nature of Christ experiences humanity, and the human nature of Christ experiences divinity. The test word used at some of these Councils was Theotokos: “Mother of God.” They asked, can Mary the mother of Jesus be called the mother of God, or is she only mother to the human nature? From their study of the Bible, Christians concluded that Mary is rightly called the mother of God, because she gave birth to Christ Jesus, who is fully God as well as fully human.

So if Jesus was hungry, God understands hunger. If Jesus was thirsty, God understands thirst. If Jesus was anxious about what he was about to face, God understands anxiety. And yes, through the human nature of Christ, God experienced suffering and death. Likewise, the human Jesus of Nazareth knows all things, has all power, runs the universe, and has authority to judge all people, because he is the Son of God.

If Jesus was not fully human, his obedience to the Law would be meaningless. God cannot be tempted to sin. God is unchanging, pure, and holy. But the human nature and human will of Jesus were tempted to sin. He resisted temptation, obeyed his Father’s will, and so earned for all sinners the rewards that belong only to those who faithfully obey the entire will of God. If Jesus were not fully human, his death would have been merely a ruse, a trick, meaning nothing. But the human nature of Jesus experienced death; his human soul and human body were separated—the body buried in a garden, the soul committed into the hands of the Father. Any Christian who dies experiences the same separation of body and soul, with the body left on earth and the soul taken to Paradise to await the resurrection.

There are two kinds of death: physical death and spiritual death. Adam was told that the day he ate the forbidden fruit he would die, but Adam lived physically more than nine hundred years after that sin. Adam and Eve died spiritually that day. Their sin created a barrier between them and God, a barrier they could not remove. Jesus died physically, but did he experience spiritual death? Did the barrier caused by all the sins he was bearing on the cross come between him and his Father?

The divine nature of the Son of God cannot be separated from the Father. They are eternal and unchanging, in perpetual fellowship with one another—they are one God. The human nature of Christ can and did face spiritual death. For this reason, Jesus cried out from the cross, “My God, my God, why have you forsaken me?” Some people say that he was praying Psalm 22, and in a sense he was. But Psalm 22 is a vivid prophecy of what happened to Jesus on the cross. His agony at the separation was so deep that it echoed a thousand years into the past to be quoted by David in the Psalm.

As I wrote in my last post, different aspects of the crucifixion reach different people in their needs and in their faith. Some time periods in Church history have gravitated more to one aspect or another of the Passion of our Lord. But none of them is to be rejected. All of them are Biblical, whether their imagery is military or financial or legal. And Christ did indeed bear the burden of our sin and the spiritual death which sin causes, as Paul wrote, “For our sake he [God the Father] made him to be sin who knew no sin [Jesus] so that in him we might become the righteousness of God” (II Corinthians 5:21). This is an essential part of our salvation, that God loved the world so much that he gave his Son—he even turned his face away from his Son for a time—so that whoever believes in him will not perish but has eternal life (John 3:16). J.

Why the cross?

A year ago I posted the following message about the significance of the cross. Because of an ongoing conversation (which you can find here), it seemed worth repeating. Christians sometimes differ from one another over the theology of the cross and the theology of glory. Those who reach for glory without the cross are mistaken. In this world we need the cross in our lives; only through the cross can we be carried to glory.

What did Jesus accomplish on the cross, beyond his own suffering, bleeding, and dying? The Bible provides several analogies of what Jesus accomplished, explaining it from several points of view. When Christians limit themselves to one analogy and treat it as literally true, they miss the fullness of the gospel message. Moreover, mockers are able to take the analogies literally and extend them beyond the Bible’s intended meaning, twisting the beauty of God’s Word in their mockery.

The most common analogy of the cross is financial. By his suffering and death, Jesus paid the price for sins, rescuing sinners from their debts. The beauty of this analogy is that we understand debt and payment. We understand how our sins place us in debt to God, a debt we cannot pay. Jesus paying in our place is a beautiful image of his love for us. But to whom did he pay the debt? Did he buy us from the devil, or pay his Father for our sins, or purchase redemption from a power higher even than God? Each of these explanations has problems when the analogy is treated literally and left as the only explanation of the cross.

A second common analogy of the cross is military. On the cross Jesus fought a battle against all the forces of evil. These forces include the devil, the sinful world, sins committed by people, and death itself—the ultimate result of sin. Becoming a victim of these enemies, Jesus also defeated them. His resurrection on Easter morning is a declaration of victory, and the Church continues to share that news of victory with sinners who have been enslaved by their sins and by the power of evil. We were prisoners of war in the Great War between God and evil, but the victory of Jesus rescues us from prison and puts us on the winning team.

Yet another analogy of the cross is healing. Through his time on earth, Jesus healed many people, often with just a word or a touch. He never seemed to be harmed by any of his miracles of healing. But in those physical healings, Jesus was simply treating the symptoms of evil. To fully heal the damage caused by sin and evil, Jesus had to bear that damage in his own body. What he endured on the cross gives him the power to heal every consequence of sin and evil: leprosy, blindness, paralysis, and even death. His own suffering and death provides the remedy that reverses all the damage caused in this world by sin and evil.

Still another analogy of the cross is rescuing what was lost. This is why Jesus is called a Savior and Christians describe themselves as saved. C.S. Lewis adapted this metaphor by describing Jesus as a diver who descends to the bottom of a muddy pond to unearth a treasure. The diver becomes thoroughly dirty digging in the bottom of the pond, but when he ascends to the surface he carries his treasure with him. So Jesus humbled himself, obedient to death, even death on the cross, to claim us as his treasure. Though we were buried in sin and evil, Jesus takes us out of the mud through his own suffering and death. In his resurrection, Jesus lifts us also to new life in a perfect new creation.

A similar analogy of the cross is fixing what was broken—which can also be described as reconciling or uniting. Like a shepherd going into the wilderness to find a lost sheep, Jesus comes into this sin-stained world looking for his lost people. He rescues us from the mouth of the wolves. Even in the dark valley of the shadow of death, he finds us and brings us home. We were separated from God by our own rebellion, but Jesus has restored us to the family of God through his expedition into suffering and death.

One more analogy of the cross is adoption. In modern society, the process of adoption is difficult and expensive. In our relationship with God, the process of adoption is even more difficult and expensive. We are not God’s children because he made us. Even if that was once true, it is true no longer. By breaking his commandments, we have forfeited our place in God’s family. Jesus, the only-begotten Son of God, personally pays to adopt us into his family. He gives himself as the cost of our adoption so we can be children of God and can pray to the Father of the eternal Son as our Father. Baptism is the personal ceremony by which this adoption is made certain, just as in baptism each Christian dies with Christ, is buried with Christ, and rises again with Christ.

Finally, an analogy of the cross is cheating justice. We broke the rules. We rebelled against God. We declared our independence from God and said that we wanted to be separate from him. Justice would have God say yes to our rebellion. Justice would have God abandon us to our sinful choices. But God’s love is greater than his justice. He allows the world to be unfair. He allows evil people to prosper, and he allows good people to suffer. By letting evil be unfair, God makes it possible for good to be unfair. Now Jesus can suffer in our place so we can be rewarded in his place. Now his Father can abandon him instead of us so he can claim us for his kingdom.

Each of these analogies is true. All of them are supported by the writings of the apostles and prophets. All of them are enacted in the history of God’s people. When we cling to one analogy and neglect the others, we weaken the message of God’s grace and allow mockers room for their opposition. When we see all these analogies as pictures of the cross from different points of view, we begin to comprehend (albeit dimly) the true glory that Jesus revealed by his sacrifice on the cross. J.

Forgiveness

Why is the concept of forgiveness so difficult for Christians to grasp? On the cross Jesus paid in full for sin. The debt is covered. Christians are called to forgive others as Christ has forgiven us. God’s forgiveness is unlimited, so forgiveness from Christians is unlimited. We do not stop at seven times, or at seventy-seven times, or at seventy-times-seven times. We forgive to the seventy-eleventh time, a number that does not exist, so we can never stop forgiving.

Confusion comes when we use the word “forgive” to cover two distinct actions. One is to forgive silently, “from the heart.” This the Christian is always required to do. There is no revenge from the Christian, no “getting even,” no holding grudges. The other is to absolve, to announce forgiveness. This the Christian does for repentant sinners, but not for unrepentant sinners. Christians do not withhold God’s forgiveness, but they withhold absolution from any sinner who does not want to be forgiven.

To approach an unrepentant sinner with the news, “I still forgive you,” or, “God still forgives you,” is a mistake. It might seem loving and Christian to speak those words; but in those circumstances, those words could be viewed as microaggression. The unrepentant sinner does not want forgiveness, not from the Christian and not from God. The unrepentant sinner loves his or her sin more than he or she loves his or her Savior. Offering unwanted forgiveness cheapens God’s grace; it makes a mockery of the love of God and of the cross of Christ.

When Jesus said, “Do not give what is holy to dogs, and do not cast your pearls before swine,” he was speaking about the announcement of forgiveness. Before we can tell a sinner that his or her debt is paid, we must first inform that sinner of his or her debt. Only when sinners understand the cost of their sin can they also understand the glory of Christ to pay that cost in full. Handing out forgiveness like candy does not glorify the Lord.

But if absolving an unrepentant sinner is bad, casting doubt on the forgiveness of a repentant sinner is far worse. As soon as sinners realize the wickedness of what they have done, they should also be assured that their debt is paid in full. Christ’s sacrifice is sufficient payment to cover any debt; it is more than enough to compensate for all the sins of history. Staying angry, seeking revenge, holding a grudge, or making the sinner pay for the sin is not an option for the Christian. When we cast doubt on the ability of any sin or any sinner to be forgiven, we cast doubt on God’s gift of forgiveness to us as well. God’s forgiveness does not simply flow into the life of a Christian; it flows through that life and into the lives of others.

Jesus said to Peter, “I give you the keys to the kingdom of heaven. Whatever you lock on earth is locked in heaven, and whatever you unlock on earth is unlocked in heaven.” The night after his resurrection, Jesus breathed on all the apostles and said, “Receive the Holy Spirit. If you forgive anyone’s sins, they are forgiven; it you withhold forgiveness, it is withheld.” Not just Peter, not just the apostles, not just pastors, but every Christian holds those keys and has that power. Being remade in the image of Christ, we always want to forgive. But as Jesus did not speak words of forgiveness to the stubborn scribes and Pharisees, so we do not absolve unrepentant sinners.

Christians forgive. Forgiveness is found in the Church. The government has no obligation to forgive criminals, not even if they repent of their sins. Indeed, the government must punish criminals for the good of all citizens. The government must restrict chronic abusers and protect vulnerable citizens, even if the abuser has repented and has received Christ’s forgiveness. The ability of the President and governors to pardon criminals should never be mistaken for forgiveness. A pardon ends punishment and sets a criminal free, but forgiveness removes guilt and changes a sinner into a saint. Paradoxically, in this world the Christian remains both sinner and saint, but in God’s eyes the sin has already been removed; the life of a Christian is already pure and blameless and holy in the sight of God.

Forgiveness should be easy to understand and to discuss. Because of the sinner-saint paradox, our eyes and minds are dimmed, and sometimes even forgiveness seems confusing. Each of us can take that confusion to the cross, where we see the price of our sins paid in full, and we know that Christ’s forgiveness belongs to us—and to whoever has sinned against us. J.

Sons of David

The New Testament stresses that Jesus Christ is “the son of David.” This label refers to a conversation between King David and the prophet Nathan, recorded in II Samuel 7 and I Chronicles 17. David wanted to build a Temple for the Lord, but God responded that David would not build him a house; he would build David a house. The message continued that one of David’s sons would rule an eternal kingdom. David had several wives and at least nineteen sons, but four of those sons particularly stand out as predecessors to Jesus, the ultimate son of David.

A son was born as a result of David’s adultery with Bathsheba. Nathan challenged David with a story about a rich man who stole a poor man’s only sheep, and David said, “That man deserves to die!” “You are that man,” Nathan replied, but then he said, “You will not die, but the child will die” (II Samuel 12:13-14).When the child was born and became sick, David wept and pled for the infant’s life, but the baby still died. David ended his mourning after the death of the child. “I shall go to him,” David said, “but he will not return to me” (II Samuel 12:23).

David sinned and deserved to die. David did not die. God was gracious and forgave the sin of David. But the son of David died as a consequence of David’s sin. The son of David was just a baby. He had done nothing wrong. Even so, his death followed David’s sin and, in a way, rescued David from the death he deserved. Later, the Son of David would be born in Bethlehem—David’s hometown—so he also could die in payment for David’s sin. He also was without sin and did not deserve to die. His life was threatened by King Herod when he was very young, but God protected him at that time, sending him to Egypt to escape Herod’s plot.

Trouble and strife entered David’s family following his sin. Amnon, the son of David and heir to David’s throne, attempted to seduce his half-sister Tamar and instead raped her. As a result, Tamar’s brother Absalom murdered Amnon when he had the opportunity. Amnon was guilty of sin, of course, but instead of being put on trial, condemned, and sentenced, he was struck down by his own brother and died. Another son of David had died, this time rejected by his own family. Later, the Son of David would also be rejected by his own people, first in Nazareth and later in Jerusalem. The people of Nazareth, who had known Jesus since he was a child, rejected his teaching and tried to throw him off a cliff and stone him to death. At that time, Jesus walked safely through the crowd, because his time to die had not yet come.

Absalom was punished with exile from Jerusalem, but later he was allowed to return. When he returned, he began to plot against his father. He tried to steal the kingdom from his father, and he nearly succeeded. David had to flee Jerusalem, but his faithful soldiers stayed with him. Israel fought a civil war between the forces of David and the forces of Absalom. David begged his soldiers to be gentle with his son, but when the leader of David’s forces found Absalom caught in a tree, he thought that the opportunity for victory was too good to miss. Joab killed the son of David while Absalom was hanging on a tree. David wanted to mourn over the death of his son, but Joab persuaded David to thank the soldiers who had fought for him and to celebrate their victory.

 The ultimate Son of David, who is also the Son of God, also died hanging on a tree. He was arrested in Jerusalem, turned over to the Roman authorities, and crucified. Jesus was guilty of no rebellion against his Father, but while hanging on the cross he was treated as guilty for all the sins of the world. Though he might mourn the death of his only-begotten Son, God the Father still accepts the sinners whose wrongdoing brought about the death of Jesus. As Absalom’s death meant victory for David, so the death of Jesus means eternal victory for all those who trust in him. Their sins are forgiven, and they are welcomed by God into an eternal Kingdom, an eternal celebration of the victory Jesus won.

Solomon replaced his father David on the throne of Israel and built the Temple David had wanted to build. Solomon was a son of David, but he was not the promised Son of David. Solomon ruled Israel for forty years and then died; his kingdom was not eternal. Jesus, the Son of David and Son of God, rules an eternal kingdom. His death means forgiveness and life for all God’s people. Those who trust in Jesus are not merely servants of God and citizens of his Kingdom; we are royalty, for the King has adopted us into his family. His victory is our victory, and because of his death we will live forever. J.

(adapted from a post first published August 2, 2015)

 

Messing with time

I wasn’t going to write about the Daylight Saving Time change this month—I’ve said all that I need to say about it in the past. But Julie at cookiecrumbstoliveby has written an excellent post which inspires me to share something that happened yesterday in Bible class. Be sure to read Julie’s post. And if you want to know what I have said in the past about Daylight Saving Time, I know WordPress will provide links at the bottom of this post.

Our class has been working through the book of Isaiah the past few weeks—sometimes one chapter a week, sometimes two, occasionally three. This month we hit the historical chapters in the middle of the book. So yesterday we were studying Isaiah 38, in which Hezekiah is sick and is told that he will die of his illness. He turns his face to the wall and prays, and God hears the king’s prayer and responds with grace, granting him fifteen more years to live and to rule God’s people. As a sign that God will keep this promise, he has the shadow on the stairs of the Temple move backwards, indicating that the sun has shifted miraculously in the sky.

Not one of us could resist linking that miracle to Daylight Saving Time.

We had other important themes to discuss, including the Old Testament view of Death and Sheol, which is much darker than the New Testament’s promise of Paradise, and including the entire idea of prayer. God announces Hezekiah’s death, then appears to change his mind because of the king’s prayer. Does a completely wise and all-knowing God change his mind because of our prayers? Isn’t God unchanging? C.S. Lewis was quoted as saying that, through prayer, God invites us to become his partners, just as he invites farmers to be his partners in providing daily bread through their planting and harvesting. We talked about the love of God, that he is always with us and always wants to hear from us. Thinking how often we ignore his gracious presence and don’t say a word to him, we wandered into considering the times that we are with people we love and we act as if they aren’t there. For many of us, the issue was driving. If we are focused on driving, we might not be ready to carry on a conversation in the car, even if the other person in the car is a husband or wife or son or daughter. (When I pick up my daughter from her fast food job at the mall, she has a lot to say, and sometimes I’m not so ready to listen—I’m driving, and especially if it’s dark and raining, I need to focus on my driving.) But God is never so busy running the universe that he cannot listen to our prayers. And Isaiah 38 shows that he is able to “change his mind”—which is not really a change in the Lord who is the same yesterday and today and forever, but which is a living part of the relationship he has with us, in which he delights to receive our prayers and to respond to them as a loving Father.

Even when we have the temerity to mess with time, which is God’s invention. J.

Science, religion, and children

Children are exposed to science far too early. Long before they have the discernment to separate good science from bad science, or true science from fake science, they are already being indoctrinated into the world of science.

Science is not always good. In the last century science led to the Holocaust and to the atomic bomb. Science has caused us to pollute our world and to change our climate for the worse. Science has exterminated dozens if not hundreds of species, sometimes through hunting, but more often through environmental destruction.

Science cannot keep its promises. It offers longer lives, but the mortality rate is still one hundred percent. It speaks of fuller and happier lives, but anxiety and depression are increasing, suicide is increasing, and violent outbreaks without warning seem to be increasing, all during our age of science. Science provides medicines to counter illnesses, but the medicines have side effects, sometimes worse than the illnesses. And medicines are frequently misused, leading to addiction, poor quality life, and early death.

Because of all these problems, we should keep science away from our children until they have the maturity to think for themselves about science. Science should be removed from our schools, and parents should be discouraged from telling their children about science. Far too many people are entwined in science and unhappy because of what science has done to them. If science was not imposed on children during their impressionable years, science would not be such a problem in the world today.

Of course, I don’t mean any of what you just read. But Richard Dawkins does mean it when he talks about protecting children from religion. He carries to an extreme the adage that children should be allowed to mature into adults before being asked to choose a religion, including whether to be religious. Dawkins clearly believes that science holds the answers for all humanity’s problems. He also clearly believes that religion and science are at war with each other. He is determined to win that war, and he expresses the thought that withholding religion from children will preserve those children to make them full-fledged acolytes in the temple of science.

Last Friday, a few miles from the village where I spent my childhood, a man brought a gun to work and murdered five of his coworkers, injuring others, before finally being shot and killed by police. I have seen the names of his victims in the newspaper, and I did not recognize any of these names. But it is strongly possible that I have shopped with one or more of them in the same store, or sat near one of them in the same traffic, or had a conversation with one of them in a public place. Some of these five men had children, and I wonder how science could help these children deal with the loss of their father.

What if these children had been protected from knowing that evil exists in the world, but that evil has been overcome? What if no one was ever allowed to tell these children how Jesus, the Son of God, willingly became a victim of evil to rescue the victims of evil? What if these children never celebrated Easter, at least never in a Christian fashion, with the assurance that Jesus has risen from the dead and promises a resurrection like that to all who believe his promises? Would they be barred from their father’s funeral so that they would not hear these assurances that death has been swallowed up in victory, that Jesus is the Resurrection and the Life, and that they will see their father again in a new and perfect creation?

What can science tell these children about the difference between their loving father and the bad man who shot him, now that both men are equally dead? How can science give them any hope and comfort in the midst of their current sorrow? What will science say to them when they express a wish to see their father again someday?

Religion is not by nature an enemy to science. Some religious people have attacked science, just as some scientists attack religion. But, because they ask and answer different questions, religion and science do not need to be at odds with each other. And religion is for children. Jesus says that the kingdom of God belongs to children (Matthew 19:14). “Truly I say to you, unless you turn and become like children, you will never inherit the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:3-4). J.