Spirituality – incarnation required

Christian “Spirituality” seems to be everywhere and nowhere these days (to say nothing of non-Christian spirituality – even atheist spirituality!). Countless Christians talk about “spirituality” and “spiritual” experiences, but no one seems to be able put their finger on their “spirituality” or their “spiritual experiences.” No one seems to know what it is.

Why?

I think the Bible is pretty clear on this.

Paul says, “I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God-- this is your spiritual act of worship” (Romans 12:1).

According to Paul, spirituality involves our bodies. Paul even says we worship God with our bodies! Indentifying spirituality shouldn’t be any harder than pinching ourselves. This means any spirituality devoid of the flesh isn’t Christian.

But there’s more: spirituality and worship involve Jesus’ body. In worship we do not experience the mere spiritual presence of God. We receive the real, bodily presence of God’s Son in, with, and under, the elements of bread and wine (after all, isn’t this what Jesus says? ‘This is my body…’ And remember, the question isn’t, ‘Is this possible?’ but ‘Does Jesus speak truth?’)

This sacramental gift of God is not meant to be a spiritual experience in which we achieve communion with God through the ascension of our faith into heaven. This Sacrament is a real gift in which Christ’s body actually descends to us and for us.

As God’s redeemed, who have received Christ’s very body, we daily offer our bodies as living sacrifices in, with, and under our God-given vocations. Whether we are a mother, a father, an employee, a student, or a neighbor, Christian Spirituality always involves our bodies and Christ’s body. I guess you could say Christian spirituality is incarnational.

As Joan Chittister says, Spirituality is “living the ordinary life extraordinarily well… if we are not spiritual where we are and as we are, we are not spiritual at all.” (quoted in Philip Yancey, Rumors of Another World. 65)

Our vocations may not appear “spiritual” by worldly standards, but according to God they embody spirituality and are even among the things with which God is most pleased. As St. Paul says, being a living sacrifice is “holy and pleasing to God.”

Asking the wrong questions?

When it comes to theology, is it possible to ask the wrong questions?

Here’s what I mean: The Reformed/Protestant traditions often ask questions like these?

1) Is it possible for Christ’s body and blood to be present in the Sacrament?

2) Is it possible for an infant to have faith?

These questions are usually answered “No. It’s not possible for Christ’s body to be present more than one place at one time.” And “No. It’s not possible for infants to believe.”

And, as much as my three pound brain can figure, these answers are right. But what if they are the wrong questions?

As a Lutheran (evangelical catholic), these aren’t the questions with which we begin. In fact, there’s only one real question we start by asking and it’s not “Is it possible.” The question we ask is “Does God speak truth?”

If the answer to this question is “yes,” then the answer to above questions (and others like it) will not be answered according to the capacity of my cranium, but in accordance with Scripture and I will not be the judge of the Word, but the Word the judge of me.

So, if Jesus speaks truth and He says, “This is my body…” well, I guess He means it. And if the Scripture says the Spirit is poured out in baptism, well, I guess infants can have the Holy Spirit and faith.

I guess the task of the theologian then is to learn to ask the right question: “Does God speak truth?”

Thoughts?

Your Average Extraordinary God-glorifying Vocation: Parenthood

Been thinking a bit lately bout vocation, specifically parenthood (obviously my thoughts won’t apply to everyone).

There’s nothing glorious in diapers, duplos, and discipline… but why should I expect there to be? Should I expect praise for doing my job?

No, there certainly isn’t glory for me. For me there is a constant cross… For me there is a daily death… For me there is an unceasing self-denial…

And isn’t that what my vocation is supposed to be? Isn’t that how my flesh is mortified?

Wingren says it well, “In one’s vocation there is a cross… and on this cross the old human nature is to be crucified. Here the side of baptism which is concerned with death is fulfilled. Christ died on the cross, and one who is baptized unto death with Christ must be put to death on the cross” (Luther on Vocation by Gustaf Wingren 29).

Wingren elaborates, “To understand what is meant by the cross of vocation, we need only remember that vocation is ordained by God to benefit, not him who fulfils the vocation, but the neighbor…. Under this cross are included even the most trivial of difficulties, such as: in marriage, the care of babes, which interferes with sleep and enjoyment; in government, unruly subjects and promoters of revolt; in the ministry, the whole resistance of reformation; in heavy labor, shabbiness, uncleanness, and the contempt of the proud” (Luther on Vocation by Gustaf Wingren 29).

No, no glory for me.[1]

For Jesus my Lord, my Redeemer, My Savior, however, there is glory. When I am faithful, He is glorified and God through Him… and when Jesus is glorified, I, well, I’m deeply satisfied.

And isn’t that what makes parenthood an average extraordinary God-glorifying vocation?

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[1] No glory for me, but Scripture does speak of reward (in this life and the next) for faithfulness. That, however, is for another post.

Perpetual Perdition per the Early Fathers

In my previous post I discussed the Scriptural case for the eternity of Hell. While some question may be open today as to the interpretation of some of these texts, it seems the early church was virtually of one mind on this. While some today might feel free to depart from this tradition, I do not (not to mention my subscription to the Book of Concord which clearly teaches the eternity of hell).

Yes, it’s possible some details might differ, but on the eternity of hell, the early church agreed. Before I could embrace any form of universalism and reject the eternity of hell, I would need to see some impressive arguments that would decisively overturn the interpretation of a whole lot of folks.

Here are a few quotes from a few church fathers:

Ignatius of Antioch

Corrupters of families will not inherit the kingdom of God. And if they who do these things according to the flesh suffer death, how much more if a man corrupt by evil reaching the faith of God for the sake of which Jesus Christ was crucified? A man become so foul will depart into unquenchable fire, and so will anyone who listens to him (Letter to the Ephesians 16:1-2 [A.D. 110]).

Second Clement

If we do the will of Christ, we shall obtain rest; but if not, if we neglect his commandments, nothing will rescue us from eternal punishment (Second Clement 5:5 [A.D. 150]).

Justin Martyr

No more is it possible for the evildoer, the avaricious, and the treacherous to hide from God than it is for the virtuous. Every man will receive the eternal punishment or reward which his actions deserve. Indeed, if all men recognized this, no one would choose evil even for a short time, knowing that he would incur the eternal sentence of fire. On the contrary, he would take every means to control himself and to adorn himself in virtue, so that he might obtain the good gifts of God and escape the punishments (First Apology 12 [A.D. 151]).

[Jesus] shall come from the heavens in glory with his angelic host, when he shall raise the bodies of all the men who ever lived. Then he will clothe the worthy in immortality; but the wicked, clothed in eternal sensibility, he will commit to the eternal fire, along with the evil demons (ibid. 52).

Theophilus of Antioch

Give studious attention to the prophetic writings [the Bible] and they will lead you on a clearer path to escape the eternal punishments and to obtain the eternal good things of God.... [God] will examine everything and will judge justly, granting recompense to each according to merit. To those who seek immortally by the patient exercise of good works, he will give everlasting life, joy, peace, rest, and all good things. . . , For the unbelievers and for the contemptuous and for those who do not submit to the truth but assent to iniquity, when they have been involved in adulteries, and fornications, and homosexualities, and avarice, and in lawless idolatries, there will be wrath and indignation, tribulation and anguish; and in the end, such men as these will be detained in everlasting fire (To Autolycus 1:14 [A.D. 181]).

Irenaeus

The penalty increases for those who do not believe the Word of God and despise his coming. . . . It is not merely temporal, but eternal. To whomsoever the Lord shall say, "Depart from me, accursed ones, into the everlasting fire," they will be damned forever (Against Heresies 4:28:2 [A.D. 189]).

Hippolytus

Standing before [Christ's] judgment, all of them, men, angels, and demons, crying out in one voice, shall say: "Just is your judgment!" And the righteousness of that cry will be apparent in the recompense made to each. To those who have done well, everlasting enjoyment shall be given; while to the lovers of evil shall be given eternal punishment. The unquenchable and unending fire awaits these latter, and a certain fiery worm which does not die and which does not waste the body but continually bursts forth from the body with unceasing pain. No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no appeal of interceding friends will profit them (Against the Greeks 3 [A.D. 212]).

Cyprian of Carthage

An ever-burning Gehenna and the punishment of being devoured by living flames will consume the condemned; nor will there be any way in which the tormented can ever have respite or be at an end. Souls along with their bodies will be preserved for suffering in unlimited agonies. . . . The grief at punishment will then be without the fruit of repentance; weeping will be useless, and prayer ineffectual. Too late will they believe in eternal punishment, who would not believe in eternal life (To Demetrian 24 [A.D. 252]).

Cyril of Jerusalem

We shall be raised therefore, all with our bodies eternal, but not all with bodies alike; For if a man is righteous, he will receive a heavenly body, that he may be able worthily to hold converse with angels; but if a man is a sinner, he shall receive an eternal body, fitted to endure the penalties of sins, that he may burn eternally in fire, nor ever be consumed. And righteously will God assign this portion to either company; for we do nothing without the body. We blaspheme with the mouth, and with the mouth we pray. With the body we commit fornication, and with the body we keep chastity. With the hand we rob, and by the hand we bestow alms; and the rest in like manner. Since then the body has been our minister in all things, it shall also share with us in the future the fruits of the past (Catechetical Lectures 18:19 [A.D. 350]).

Perpetual Perdition?

In the following paragraphs I’m going to argue for something I really don’t want to be true. In fact, I would really like to be wrong on this, but as I’ve searched the Scriptures, I believe this conclusion takes into account the whole of the Biblical account.

READER BE WARNED: YOU NEED FIVE MINUTES TO READ THIS AND 30 TO CONSIDER ITS IMPLICATIONS!

As most people know, the Bible has numerous references to “hell.” As far as I’m aware, few people actually deny hell exists and that people go there. Many people, however, seem to suggest hell won’t endure for eternity. Are they right? (Honestly, I wish they were.)

Here’s how I see it:

On the one hand, the Bible says all people have been forgiven. So that means everyone is/will be saved right? Well, on the other hand, it says some will go away to hell forever. So, the question is: is this hell really eternal – as in never ending torment?

People often object to the doctrine of eternal hell for a few reasons: 1) God says He wants all people to be saved and because He’s sovereign, He’ll accomplish His desires. 2) The punishment of eternal hell doesn’t meet the crime – eternity is too long. 3) God is a God of love and He wouldn’t damn people for eternity.

While several passages talk about hell, here are the ones that mention its eternity:

· Then they will go away to eternal punishment, but the righteous to eternal life.” (Matthew 25:46)

· But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin. (Mark 3:29)

· If anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck. If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where "'their worm does not die, and the fire is not quenched.' (Mark 9:42-48)

· All this is evidence that God's judgment is right, and as a result you will be counted worthy of the kingdom of God, for which you are suffering. God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you. (2 Thessalonians 1:5-10)

· In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. (Jude 1:7)

· A third angel followed them and said in a loud voice: "If anyone worships the beast and his image and receives his mark on the forehead or on the hand, he, too, will drink of the wine of God's fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name." (Revelation 14:9-11)

Personally, these verses make me shudder (especially because half of them came from the lips of Jesus)!

Now, some have claimed “eternal” means “for an age” or some such equivalent. And I suppose you could argue that on one or two passages (although I really don’t think it would hold up exegetically), but it really seems unlikely that all six passages actually mean “for an age.” If hell was meant to be understood as non-eternal, why does the Bible nowhere clearly indicate this? Why does it use so many different words for “forever”?

At some point, it becomes quite difficult to make a Scriptural case for a non-eternal hell. Yes, the Bible does say Jesus forgave the whole world, but in my mind, it is far easier to qualify these statements (i.e. Jesus purchased forgiveness for all people, but not all want it) than it is to qualify the statements of hell (i.e. the Bible says hell lasts forever, but it means “for a time”). Even more, the early church fathers interpreted the Scriptures this way as did the Lutheran reformers – and they wrote it in their confessions (The Augsburg Confession and The Apology of the Augsburg Confession).

Now, on the concept of punishment matching crime, I think Aquinas actually explains this well: “The magnitude of the punishment matches the magnitude of the sin… Now a sin that is against God is infinite; the higher the person against whom it is committed, the graver the sin – it is more criminal to strike the head of state than a private citizen – and God is of infinite greatness. Therefore an infinite punishment is deserved for a sin committed against him.”

And as for being uncomfortable that a loving God could send someone to an eternal hell, well, I guess we’ve just got to get our concept of God from the Scriptures and not our own notions of what is just and right.

Obviously, this only scratches the surface, but at least it’s a start and, like I said above, I wish it weren’t true.

Syllogisms of Salvation: Part II

The Lutheran Syllogism of Salvation

Major Premise: Christ told me*, “I baptize you in the name of the Father and of the Son and of the Holy Spirit.

Minor Premise: Christ never lies but only tells the truth.

Conclusion: I am baptized (that is, I have new life in Christ).

*Christ speaks through the mouth of the called pastor.

Result of Syllogism:

1. There are no conditions established about what we are required to decide or believe in order to ensure the promise applies to me.

2. The minor premise isn’t about our faith, but about the truth of Christ.

3. Whereas the Protestant syllogism required us to believe that we believed, the Lutheran system calls us to believe that what God says is true.

4. The Lutheran need: believe the Word of Christ.

Luther’s Teaching:

Luther taught that fundamentally faith says, “God speaks truth.” Only after this did faith say, “I believe.” (So Calvin’s syllogism isn’t necessarily wrong, it’s just misplaced – it shouldn’t be fundamental, but secondary.) According to Luther, faith may say, “My faith is weak” or “Lord, I believe, help my unbelief,” but faith, if it is to remain faith, cannot deny the truth of God’s Word. In short, faith does not rely on faith; faith relies on the Word.

End Result: sola fide doesn’t mean we rely on our faith; it means we rely on the truth of God’s Word.

In Luther’s words, “Whoever allows himself to be baptized on the strength of his faith, is not only uncertain [because he doesn’t know for certain whether he believes], but also an idolater who denies Christ. For he trusts in and builds on something of his own, namely a gift which he has from God [that is, faith], and not on God’s Word alone.”

Nota Bene:

Eternal salvation requires the gift of persevering in the faith and Luther (along with Calvin and others) did not suggest this gift was given in Baptism – Baptism isn’t a magical, free ticket, but that’s for another post.

Syllogisms of Salvation: Part I

A couple days ago I read an article in CTQ (Concordia Theological Quarterly) that I think helpfully summarized the difference between a Protestant and Lutheran understand of sola fide. I will post it in two parts.

Part 1: The Protestant Understanding

Part 2: The Lutheran Understanding

The Protestant Syllogism of Salvation

Major Premise: Whoever believes in Jesus is saved.

Minor Premise: I believe in Jesus.

Conclusion: I am saved.

Result of Syllogism:

1. We must not only believe, but know that we believe. In other words, salvation means believing we believe in Jesus.

2. The Protestant need is “the assurance of faith.”

Calvin’s teaching:

Calvin distinguished between temporary faith and true saving faith (faith that perseveres). According to Calvin, we should be able to know if we have true saving faith. Those with temporary faith may think they have true saving faith, but are just wrong (a very disturbing thought). How are we to know? Calvin instructs us to look inward for evidence of true saving faith because true faith bears fruit in sanctification (which is 100% true according to Scripture), but the noticed growth in sanctification is supposed to assure us of our faith. In other words, our assurance of faith is supposed to come from our own heart (this is why Protestants often speak of the moment they were saved – it was the moment they believed they believed).

End result: sola fide is about faith in our faith alone or believing that we believe in Christ alone.

My next post will be on the Lutheran teaching.