To those who reside as aliens, who are chosen according to the foreknowledge of God the Father by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with his blood: May grace and peace be yours in the fullest measure.
1 Peter 1:1-2 ~~ This is a strong statement of the Trinitarian nature of the Christian faith. It should also be noted that predestination is strongly correlated here to the work of the Trinity.
1 Peter 1:3-4 ~~ “A living hope through the resurrection… to obtain an inheritance… reserved in heaven”: the phraseology indicates a distinction between resurrection (salvation proper) and inheritance (the exaltation mentioned in 5:6).
1 Peter 1:8 ~~ This is a wonderful description of a Christian’s spirit: “joy inexpressible” and “full of glory”
1 Peter 1:9 ~~ “The outcome of your faith” related to qualities listed in 1:8
1 Peter 1:10-12 ~~ The prophets “made careful searches and inquiries” (strong use of reason) and passed along their knowledge (through tradition).
1 Peter 1:12 ~~ The mysteries revealed by the prophets and through the early church are “things into which angels long to look.” Similar to Paul’s statement in 1 Corinthians 6:3, to wit: "Do you not know that you shall judge angels?" Our status and future exaltation so far exceeds the current glory of angels that comparison becomes meaningless.
1 Peter 1:13 ~~ “Prepare minds for action, keep sober, fix hopes completely on the grace to be brought to you by the revelation of Jesus” – firm correlation between grace/salvation and revelation.
1 Peter 1:14 ~~ As “obedient children” we are called to desire God’s will and avoid the “formers lusts [which were yours] in your ignorance.” But if we sin out of ignorance of what God’s will is, how is this command to be filled? Perhaps, as in Romans 2:12, we are judged by our deeds relative to our moral knowledge.
1 Peter 1:18 ~~ We are not redeemed from the “futile way of life inherited from your forefathers.” This is interesting, as Peter (traditional head of the Catholic church) seems to disparage or deny tradition. It may be that this verse is also the origin for Christian supersessionism: the doctrine that the relationship of Christ to the Church has supplanted the Abrahamic and Davidic covenant between God and Israel.
1 Peter 1:20 ~~ “For he was foreknown before the foundation of the world.” The doctrine of the Trinity arises here again in conjunction with predestination: God possesses foreknowledge of Christ?
1 Peter 1:22 ~~ Obedience to truth purifies and prepares the soul to love others, and moves it to action.
1 Peter 2:1 ~~ We are called to cast away sins of the heart and the word. Each sin Peter lists corresponds to relational sins, in how we perceive or seek to be perceived in comparison with others. Malice is the most straightforward, the desire to do harm to others. Deceit and hypocrisy are the twin desires to appear differently to oneself and to others, to appear better than reality. Envy is the instinct to despise others for their relative excellence. Slander is the desire to cause others to appear worse than reality.
1 Peter 2:8 ~~ This verse seems to support a Calvinist view of damnation (cf. Exodus 7:4).
1 Peter 2:11 ~~ Our fleshly lusts wage war against the soul.
1 Peter 2:12 ~~ We are called appear excellent to the Gentiles to lead them to God. This theme is often repeated in Galatians and in the other Pauline letters.
1 Peter 2:12-13 ~~ This verse provides a hermeneutic for Peter’s teachings on authority. Despise slanders, we are always called to act with nobility, in a manner worthy of praise.
1 Peter 2:13 ~~ This verse attracts the most attention in the following section, but it functions primarily as an introduction and summary. It clarifies the role and relative nature of sovereignty and authority. It is important to note that “for the Lord’s sake” (for the ultimate purpose of honoring the Lord) is not the same as the frequent mistranslation “as unto the Lord” (as though one were honoring the Lord directly).
1 Peter 2:14 ~~ It is the nature and proper function of government to punish evildoers (this is standard to classical liberal political theory) and to praise those who do right. This latter function is nowhere near so widely recognized.
1 Peter 2:15-16 ~~ We are to silence our critics, not by yielding as though under compulsion or to our rightful sovereignty (that authority is God’s), but by submitting freely, in order to honor God. In short, we are called to freely do our duty.
1 Peter 2:16 ~~ We are to use our freedom in Christ to obey the commands He gives us (cf. Galatians 5).
1 Peter 2:17 ~~ This verse presents a pair of contrasts. We are to honor everyone, while loving our brothers (those in the Christian faith). Likewise, we are to honor authorities on earth, but we are called to fear God.
1 Peter 2:18-19 ~~ To suffer for good deeds with patience is the pinnacle of a virtue.
1 Peter 2:20 ~~ Patience (especially patience through suffering) is designed to amplify good deeds, but it is devalued when the suffering occurs after evil preceding actions.
1 Peter 3:1 ~~ The command to wives follows the passage regarding submission to authority, and Christ’s example of humility. The command is given for the same reason as those that came before: to save the souls of those who observe your good deeds.
1 Peter 3:3-4 ~~ This verse serves as a caution to the preceding command, regarding the observation of others. We are to let them focus on our character, not on the external distractions or appearance. We are to emphasize “the hidden person.”
1 Peter 3:5-6 ~~ Peter cites the example of Sarah and those who make themselves her children, the daughters of God. The next verse clarifies that a daughter of Sarah is one who does what is right without fear. The Christian command of submission is here identified with courage!
1 Peter 3:7 ~~ The command to husbands is primarily a command to be considerate of their wives, especially of any weaknesses. The phrasing is interesting: husbands are to honor her so that their own prayers are not hindered. One could equally say that a husband honors his wife, or else his prayers (and thus his relationship with God) would be impeded.
1 Peter 3:8-9 ~~ The virtues listed here are relational virtues, just as the evils listed in 2:1 are relational evils. To be harmonious is to act as a body, to act for one another, with one purpose. To be sympathetic is to feel as a body and to feel for one another. To be brotherly is to function as a family, to defend and honor one another. To be kindhearted is to forgive and accept one another’s humanity, to be patient and gentle with each other. To be humble in spirit is to accept one’s place within the family. Finally, to return blessing for evil is to love thy neighbor and to turn the other cheek.
1 Peter 3:10-12 ~~ Peter quotes Psalms 34: goodness leads to a good life with the love of God and love of one’s neighbor.
1 Peter 3:13 ~~ “Who is the one who will harm you, if you prove zealous for what is good?”
1 Peter 3:15 ~~ “Always be ready to give an account for the hope that is in you, yet with gentleness and reverence.” In this way, we overcome suffering and sanctify Christ in our hearts.
1 Peter 3:15-16 ~~ If suffering is the will of God, then we are to suffer for a good reason.
1 Peter 3:19-20 ~~ By one interpretation, this verse states that Christ, in the three days following his crucifixion, proclaimed the Gospel to the dead from the antediluvian generations.
1 Peter 3:20 ~~ Here is a unique perspective on the Flood narrative: God in fact exhibited patience, by waiting for Noah to finish the ark before destroying the rest of humanity.
1 Peter 3:21 ~~ Peter compares baptism to the Flood, though not with the usual analogy. It is not the washing away of filth and flesh, but the preserving of the righteousness, that is at the heart of the analogy. It is not the destruction of humanity, but the preservation of Noah and his sons, that baptism reflects: it does not save us nor cleanse us, but appeals to God to preserve our obedience and a clean conscience.
1 Peter 4:3-5 ~~ Peter pointedly states that his audience has already had plenty of time to enjoy the dissolutions of the flesh, the “desires of the Gentiles,” yet they found it lacking and sought God. Old colleagues in such sins may malign these new Christians, but their conducts towards the believers only confirms their conversion to a new life.
1 Peter 4:6 ~~ This verse, like 3:19-20, states that the Gospel was preached to the dead. But see Hebrews 9:27 for a contrasting doctrine, that would seem to contradict this.
1 Peter 4:7 ~~ Eschatology inspires preparedness, in sound judgment and a sober spirit for prayer.
1 Peter 4:8 ~ We are called to love one another, as love covers a multitude of sins. I wonder, whose sins? One’s own sins (our love demonstrates our faith which saves us)? Or the sins of others? If the latter, is this only for Christians, or even for the non-believers towards whom we show love? This fits into a general hierarchical model of salvation, such as that outlined in Ephesians 5. I’ve often wondered about the phenomenon of domesticated animals, and thought that perhaps, as Christ is able to redeem humanity, man is able by resembling Christ to redeem those aspects of nature that surround him. Perhaps this extends to our fellow man: by more closely resembling Christ, we are able to extend His grace to others. Ephesians 5 makes the same point: a husband may extend grace to his wife and family by resembling Christ in his self-sacrifice.
1 Peter 4:9 ~~ Be hospitable to one another – this command seems to go beyond “mere” love, and might perhaps approach pure caritas (the highest form of Godly love).
1 Peter 4:10 ~~ There are two points in this verse: everyone has a special gift from God, and each one is to exercise or employ it as a steward of God’s grace.
1 Peter 4:11 ~~ Whatever we speak or do, we are to act as though the words or deeds carried some measure of God within them: we must speak as though speaking the utterances of God, and serve by the strength God provides.
1 Peter 4:12-14 ~~ We are to rejoice in suffering, that we participate in it with Christ.
1 Peter 4:15-16 ~~ Peter repeats the admonishment to suffer (that’s a given in Peter’s theology), specifically to suffer in the service of the Good.
1 Peter 5:1-4 ~~ Peter speaks to the elders: take your duties voluntarily, not for honor or out of a sense of obligation, but with joy and eagerness, nor with pride in your station but with the humility to lead by example.
1 Peter 5:4 ~~ There is a special glory to those with greater responsibilities (cf. James 3:1).
1 Peter 5:5-11 ~~ Peter speaks to the young men: be humble, and subject to the elders, “that He may exalt you at the proper time” (!) We are to cast our anxieties (including our desire for exaltation) upon Him, and entrust ourselves to His care. This requires the patience to suffer for a little while before this exaltation, in which God shall “perfect, confirm, strengthen, and establish you.”
1 Peter 5:8-9 ~~ Be alert and resist evil (we are strengthened in our will to stand firm by God). We find encouragement in the ubiquity of our struggles – we are not alone, others endure the same struggles.
1 Peter 5:12 ~~ Here is an interesting parenthetical remark: “Silvanus, our faithful brother (as I consider)....” It seems similar to the phrase “God willing” (which arose from James 4:15), but this saying evidently never caught on. It certainly attests to our ignorance, and our willingness to recognize it in light of God’s omniscience.
Greet one another with a kiss of love. Peace be to you all who are in Christ.
Sunday, August 15, 2010
Sunday, June 20, 2010
Commentary on Scripture: 1 John
What was from the beginning, what we have heard, what we have seen with out eyes... we proclaim to you so that you too may have fellowship with us.
1 John 1:1 ~~ This letter begins on a combative note, stating the humanity of Christ from the beginning and arguing against the Gnostic heresy. Where the Gospel of John begins with a largely abstract discourse on the Word, in an effort to persuade people to belief in Christ, the First Epistle of John begins with the apostles' concrete experiences of the Word, in an effort to exhort believers to growth.
1 John 1:1 ~~ Note the verbs in this verse: "heard," "seen," "looked at" (indicating a more intense gaze, akin to a double-take), "touched." All of them are strongly physical verbs, emphasizing even in vocabulary the humanity of Christ.
1 John 1:2 ~~ Father and Son are seen as coequal and co-eternal ("the eternal life, which was with the Father and was manifested to us").
1 John 1:3 ~~ The emphasis in this verse is not on the verb "proclaim," but on the truth and profundity of the Word.
1 John 1:8 ~~ to deny our sin nature is self-deceit; that is, a denial of our rational nature.
1 John 1:9 ~~ This is a famous verse, but it's worth noting the specific words. "He is faithful and *just* to forgive us our sins." Usually justice is set in opposition (or at least in apposition) to mercy and God's providential grace; this verse seems to equate the two.
1 John 2:1 ~~ John points to the present redemption (forgiveness of our sin) and the future restoration (glorification of our nature).
1 John 2:2 ~~ Christ's atonement was in propitiation for the sins of Christians *and* those of the whole world (certainly including the sins of unbelievers, and presumably also including any 'structural sins' that pertain to institutions but not individuals).
1 John 2:3-4 ~~ Obedience to God's commands is the sign of faith and of the 'knowledge of God.'
1 John 2:7-8 ~~ This passage equates the "old commandments" with the commands made new by the Atonement.
1 John 2:9,11 ~~ Love is the living evidence of eternal life (cf. 2:25, in which eternal life appears as the promise; thus, love is also the evidence of hope).
1 John 2:10 ~~ To love is to abide in Light, and to avoid causing others and oneself to stumble.
1 John 2:12-14 ~~ This is a fascinating section. These verses state the purpose of the letter in writing first to "little children," then to "fathers," and finally to "young men." The first set of sentences address all three groups in the present tense; the second set writes in the past tense ("I am writing... I have written"). While some interpretations place "fathers" after "young men," it appears based on the order that "young men" is intended to go last, as that category seems to represent the most mature traits.
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1 John 2:16 ~~ This verse was foundational for St. Augustine, and is analyzed at length in his Confessions. According to Augustine, the "lusts of the flesh" correspond to the desires and passions of the body; the "lust of the eyes" correspond to the intellectual pride and false glory of the spirit; and the "boastful pride of life" correspond to the self-centeredness and self-will of the idolatrous soul. In my own hermeneutic, following C.S. Lewis's tripartite division of human nature into rational, spirited, and appetitive elements, I would place the "lusts of the flesh" in the appetitive, the "lust of the eyes" with the rational, and the "boastful pride of life" with the spirited elements of the human soul.
1 John 2:20-21 ~~ "Anointing from the Holy One" gives spiritual discernment.
1 John 2:24 ~~ Obedience is to abide in what "you heard from the beginning." This includes both faith and doctrine; thus, to abide in orthodoxy, even in church traditions, is to abide in the Father and in Christ.
1 John 2:25 ~~ Eternal life (our future glorification, and personified by Jesus Christ) is the foundation for our hope.
1 John 2:26 ~~ Here is a clear statement of purpose for the letter: John seeks to correct error and establish the truth of the Gospel.
1 John 2:27 ~~ Truth is received through the anointing received from Christ. This is both the basis for salvation and sufficient for knowledge, such that there is no further need for teaching.
1 John 3:1 ~~ Children of God have received a great blessing from God, but is alienated from the world.
1 John 3:2-3 ~~ We have hope of glorification, though we do not yet know the details, except that "we will be like Him" and "see Him just as He is." This hope leads us to purify ourselves in anticipation of His judgment.
1 John 3:4-6 ~~ Sin is lawlessness; thus, Christ abolished sin by fulfilling and perfecting the Law.
1 John 3:6 ~~ "No one who abides in Him sins" seems to be a paradox, or at least an ambiguous statement. Perhaps the verse indicates that "sin" is not oriented in deeds but in attitudes. Or perhaps the verse indicates that, due to Christ's atoning sacrifice, sins are no longer held against Christians who abide in Him (Galatians contains a good deal of material on this subject, and the doctrine of Christian liberty).
1 John 3:8 ~~ "Son of God appeared... to destroy the works of the devil" (cf. 3:5).
1 John 3:10 ~~ The practice of righteousness, and the love for the brethren define our souls and act as the signs for our redemption.
1 John 3:11 ~~ This verse seems slightly ironic, pointing to John 13:34-35.
1 John 3:12-13 ~~ Cain hated Abel for his righteousness (for the degree to which Abel's offering pleased God). In the same way the world despised Christ and his followers.
1 John 3:14-15 ~~ Love is the sign and necessary result of a life in Christ. To hold hatred in one's heart for a brother is to deny that life, and deny the imago dei that dwells in our own nature.
1 John 3:16 ~~ All Christians are commands to lay down their lives for our fellow believer (cf. Ephesians 5:21-25).
1 John 3:17 ~~ Charity is a basic duty for anyone and everyone in the Christian walk.
1 John 3:19-21 ~~ "God is greater than our heart." We judge ourselves (perhaps from the Law, or our consciences, or even our psychological insecurities) far more harshly than God does. If we in the Church, in full view of our imperfection, are not troubled by our conscience, this verse seems to indicate that we may have confidence in our salvation.
1 John 4:1 ~~ Christians are to be discerning in accepting the authority of prophets and teachers.
1 John 4:2-3 ~~ John provides a test for authority: a true spirit, sent from God, will confess the Incarnation, and proclaim the mystery of a fully human yet fully divine Son of God. In other words, we are to judge spirits based on the content of their teaching concerning Jesus Christ.
1 John 4:5-6 ~~ John provides a second test for authority: a true spirit, sent from God, will attract an audience of believers. Thus, we are to judge spirits based on their audience's knowledge of God and of Jesus Christ.
1 John 4:7-8, 11-12 ~~ Christians are called to love one another. Why? (1) Love is from God; God is the source of perfect Love. (2) Love is intrinsic to our Christian faith. (3) We know God through Love; God makes Himself known by Love. (4) God is Love, and we must recognize the unity of His nature. (5) God loved us first, and Love is the only proper response to His gift. (6) God will abide in us, as we obey Him and express ourselves in Love. (7) We are perfected in His Love.
1 John 4:16 ~~ This is a summary and recap of previous items (see also vv. 4:13a, 4:15, 4:19).
1 John 4:17-18 ~~ God's love, perfected in us, is a source of confidence (cf. 1 John 3:21) and drives out fear (including our internal insecurities). Fear (of punishment) is incompatible with the spirit of grace.
1 John 4:20-21 ~~ John presents a two-part proof that that hating one's brother while remaining a Christian is not only logically impossible (can we hate what is seen but love what is unseen and further removed from us?) but also incompatible with obedience (as contrary to the commands of God).
1 John 5:2-3 ~~ Christians are called to love one another. How? (1) Love God. (2) Love obedience ("observe His commandments"). Love is demonstrated through obedience, and obedience to God is not burdensome.
1 John 5:6 ~~ John vociferously opposed the Docetist heresy that distinguished the human Jesus from the divine Christ. Jesus Christ came by water (baptism) and by blood (crucifixion); this demonstrates that Jesus Christ remained fully God and fully human throughout His life.
1 John 5:7-9 ~~ John appeals to human standard of proof: multiple witnesses (in accordance with Jewish law, three). "Spirit" may refer to either the Annunciation, the seed of God at Christ's birth, or to the dove at Christ's baptism. "Water" likely refers to His baptism, though it may refer to the water at Christ's birth. "Blood" likely refers to His crucifixion, though it may refer to the blood at Christ's birth. Some manuscripts also add another set of three witnesses in heaven, as the previous three are on earth: Father, Word, and Holy Spirit. These manuscripts provide one of the earliest unequivocal references to the Trinity, and to the Unity of Christ ("and these three are one").
1 John 5:14 ~~ We can have confidence in God's answer to prayer, provided that (1) we keep His commandments and seek His joy -- as stated in 3:21-22 -- and (2) we pray according to His will -- as stated in 5:14.
1 John 5:16-17 ~~ We pray for those who commit sin, and God will give them life. This passage makes an interesting (and paradoxical) distinction between "sin not leading to death" and "a sin leading to death." My Bible's commentary interprets this as Gnostic amorality, but it is unclear what those phrases mean and how they are construed here. John isn't certain whether we ought to pray for those who commit the "sin leading to death" -- it may be outside prayer, and thus possibly outside grace (recall the irrevocable judgment placed against those who "blaspheme against the Holy Spirit"). John states "all unrighteousness is sin" (implying that all sin is under the judgment of God), "and" (perhaps this conjunction should be "but"?) "there is a sin not leading to death" (implying that this sin, or category of sin, might not be under the judgment of God). This entire verse is thoroughly confusing.
1 John 5:18-19 ~~ For a follower of Christ there is no sin (cf. Gal. 5:1), and is kept by God. While "the whole world is in the power of the evil one," he cannot touch those of us who believe.
1 John 5:20 ~~ Christ came and gave us knowledge of Himself as God and as Life.
1 John 5:21 ~~ This is a highly abrupt end to a letter. Perhaps John meant this statement ("guard yourselves from idols") as a summary statement of the epistle.
1 John 1:1 ~~ This letter begins on a combative note, stating the humanity of Christ from the beginning and arguing against the Gnostic heresy. Where the Gospel of John begins with a largely abstract discourse on the Word, in an effort to persuade people to belief in Christ, the First Epistle of John begins with the apostles' concrete experiences of the Word, in an effort to exhort believers to growth.
1 John 1:1 ~~ Note the verbs in this verse: "heard," "seen," "looked at" (indicating a more intense gaze, akin to a double-take), "touched." All of them are strongly physical verbs, emphasizing even in vocabulary the humanity of Christ.
1 John 1:2 ~~ Father and Son are seen as coequal and co-eternal ("the eternal life, which was with the Father and was manifested to us").
1 John 1:3 ~~ The emphasis in this verse is not on the verb "proclaim," but on the truth and profundity of the Word.
1 John 1:8 ~~ to deny our sin nature is self-deceit; that is, a denial of our rational nature.
1 John 1:9 ~~ This is a famous verse, but it's worth noting the specific words. "He is faithful and *just* to forgive us our sins." Usually justice is set in opposition (or at least in apposition) to mercy and God's providential grace; this verse seems to equate the two.
1 John 2:1 ~~ John points to the present redemption (forgiveness of our sin) and the future restoration (glorification of our nature).
1 John 2:2 ~~ Christ's atonement was in propitiation for the sins of Christians *and* those of the whole world (certainly including the sins of unbelievers, and presumably also including any 'structural sins' that pertain to institutions but not individuals).
1 John 2:3-4 ~~ Obedience to God's commands is the sign of faith and of the 'knowledge of God.'
1 John 2:7-8 ~~ This passage equates the "old commandments" with the commands made new by the Atonement.
1 John 2:9,11 ~~ Love is the living evidence of eternal life (cf. 2:25, in which eternal life appears as the promise; thus, love is also the evidence of hope).
1 John 2:10 ~~ To love is to abide in Light, and to avoid causing others and oneself to stumble.
1 John 2:12-14 ~~ This is a fascinating section. These verses state the purpose of the letter in writing first to "little children," then to "fathers," and finally to "young men." The first set of sentences address all three groups in the present tense; the second set writes in the past tense ("I am writing... I have written"). While some interpretations place "fathers" after "young men," it appears based on the order that "young men" is intended to go last, as that category seems to represent the most mature traits.
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1 John 2:16 ~~ This verse was foundational for St. Augustine, and is analyzed at length in his Confessions. According to Augustine, the "lusts of the flesh" correspond to the desires and passions of the body; the "lust of the eyes" correspond to the intellectual pride and false glory of the spirit; and the "boastful pride of life" correspond to the self-centeredness and self-will of the idolatrous soul. In my own hermeneutic, following C.S. Lewis's tripartite division of human nature into rational, spirited, and appetitive elements, I would place the "lusts of the flesh" in the appetitive, the "lust of the eyes" with the rational, and the "boastful pride of life" with the spirited elements of the human soul.
1 John 2:20-21 ~~ "Anointing from the Holy One" gives spiritual discernment.
1 John 2:24 ~~ Obedience is to abide in what "you heard from the beginning." This includes both faith and doctrine; thus, to abide in orthodoxy, even in church traditions, is to abide in the Father and in Christ.
1 John 2:25 ~~ Eternal life (our future glorification, and personified by Jesus Christ) is the foundation for our hope.
1 John 2:26 ~~ Here is a clear statement of purpose for the letter: John seeks to correct error and establish the truth of the Gospel.
1 John 2:27 ~~ Truth is received through the anointing received from Christ. This is both the basis for salvation and sufficient for knowledge, such that there is no further need for teaching.
1 John 3:1 ~~ Children of God have received a great blessing from God, but is alienated from the world.
1 John 3:2-3 ~~ We have hope of glorification, though we do not yet know the details, except that "we will be like Him" and "see Him just as He is." This hope leads us to purify ourselves in anticipation of His judgment.
1 John 3:4-6 ~~ Sin is lawlessness; thus, Christ abolished sin by fulfilling and perfecting the Law.
1 John 3:6 ~~ "No one who abides in Him sins" seems to be a paradox, or at least an ambiguous statement. Perhaps the verse indicates that "sin" is not oriented in deeds but in attitudes. Or perhaps the verse indicates that, due to Christ's atoning sacrifice, sins are no longer held against Christians who abide in Him (Galatians contains a good deal of material on this subject, and the doctrine of Christian liberty).
1 John 3:8 ~~ "Son of God appeared... to destroy the works of the devil" (cf. 3:5).
1 John 3:10 ~~ The practice of righteousness, and the love for the brethren define our souls and act as the signs for our redemption.
1 John 3:11 ~~ This verse seems slightly ironic, pointing to John 13:34-35.
1 John 3:12-13 ~~ Cain hated Abel for his righteousness (for the degree to which Abel's offering pleased God). In the same way the world despised Christ and his followers.
1 John 3:14-15 ~~ Love is the sign and necessary result of a life in Christ. To hold hatred in one's heart for a brother is to deny that life, and deny the imago dei that dwells in our own nature.
1 John 3:16 ~~ All Christians are commands to lay down their lives for our fellow believer (cf. Ephesians 5:21-25).
1 John 3:17 ~~ Charity is a basic duty for anyone and everyone in the Christian walk.
1 John 3:19-21 ~~ "God is greater than our heart." We judge ourselves (perhaps from the Law, or our consciences, or even our psychological insecurities) far more harshly than God does. If we in the Church, in full view of our imperfection, are not troubled by our conscience, this verse seems to indicate that we may have confidence in our salvation.
1 John 4:1 ~~ Christians are to be discerning in accepting the authority of prophets and teachers.
1 John 4:2-3 ~~ John provides a test for authority: a true spirit, sent from God, will confess the Incarnation, and proclaim the mystery of a fully human yet fully divine Son of God. In other words, we are to judge spirits based on the content of their teaching concerning Jesus Christ.
1 John 4:5-6 ~~ John provides a second test for authority: a true spirit, sent from God, will attract an audience of believers. Thus, we are to judge spirits based on their audience's knowledge of God and of Jesus Christ.
1 John 4:7-8, 11-12 ~~ Christians are called to love one another. Why? (1) Love is from God; God is the source of perfect Love. (2) Love is intrinsic to our Christian faith. (3) We know God through Love; God makes Himself known by Love. (4) God is Love, and we must recognize the unity of His nature. (5) God loved us first, and Love is the only proper response to His gift. (6) God will abide in us, as we obey Him and express ourselves in Love. (7) We are perfected in His Love.
1 John 4:16 ~~ This is a summary and recap of previous items (see also vv. 4:13a, 4:15, 4:19).
1 John 4:17-18 ~~ God's love, perfected in us, is a source of confidence (cf. 1 John 3:21) and drives out fear (including our internal insecurities). Fear (of punishment) is incompatible with the spirit of grace.
1 John 4:20-21 ~~ John presents a two-part proof that that hating one's brother while remaining a Christian is not only logically impossible (can we hate what is seen but love what is unseen and further removed from us?) but also incompatible with obedience (as contrary to the commands of God).
1 John 5:2-3 ~~ Christians are called to love one another. How? (1) Love God. (2) Love obedience ("observe His commandments"). Love is demonstrated through obedience, and obedience to God is not burdensome.
1 John 5:6 ~~ John vociferously opposed the Docetist heresy that distinguished the human Jesus from the divine Christ. Jesus Christ came by water (baptism) and by blood (crucifixion); this demonstrates that Jesus Christ remained fully God and fully human throughout His life.
1 John 5:7-9 ~~ John appeals to human standard of proof: multiple witnesses (in accordance with Jewish law, three). "Spirit" may refer to either the Annunciation, the seed of God at Christ's birth, or to the dove at Christ's baptism. "Water" likely refers to His baptism, though it may refer to the water at Christ's birth. "Blood" likely refers to His crucifixion, though it may refer to the blood at Christ's birth. Some manuscripts also add another set of three witnesses in heaven, as the previous three are on earth: Father, Word, and Holy Spirit. These manuscripts provide one of the earliest unequivocal references to the Trinity, and to the Unity of Christ ("and these three are one").
1 John 5:14 ~~ We can have confidence in God's answer to prayer, provided that (1) we keep His commandments and seek His joy -- as stated in 3:21-22 -- and (2) we pray according to His will -- as stated in 5:14.
1 John 5:16-17 ~~ We pray for those who commit sin, and God will give them life. This passage makes an interesting (and paradoxical) distinction between "sin not leading to death" and "a sin leading to death." My Bible's commentary interprets this as Gnostic amorality, but it is unclear what those phrases mean and how they are construed here. John isn't certain whether we ought to pray for those who commit the "sin leading to death" -- it may be outside prayer, and thus possibly outside grace (recall the irrevocable judgment placed against those who "blaspheme against the Holy Spirit"). John states "all unrighteousness is sin" (implying that all sin is under the judgment of God), "and" (perhaps this conjunction should be "but"?) "there is a sin not leading to death" (implying that this sin, or category of sin, might not be under the judgment of God). This entire verse is thoroughly confusing.
1 John 5:18-19 ~~ For a follower of Christ there is no sin (cf. Gal. 5:1), and is kept by God. While "the whole world is in the power of the evil one," he cannot touch those of us who believe.
1 John 5:20 ~~ Christ came and gave us knowledge of Himself as God and as Life.
1 John 5:21 ~~ This is a highly abrupt end to a letter. Perhaps John meant this statement ("guard yourselves from idols") as a summary statement of the epistle.
Monday, June 14, 2010
Commentary on Scripture: James
James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings.
James 1:2-4 ~~ "Consider it all joy... when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing." In these verses, we are supposed to find joy in endurance, which is rather paradoxical (patience is waiting with hope; endurance is waiting without hope but only trust). The reason joy resides in endurance is because endurance contributes to our perfection. The purpose of the "testing" of our faith is our own perfection. This fits with one of the major themes of James: namely, after we are justified by faith through grace, we are restored (Romans 8:30 "glorified") by works and deeds.
James 1:5-6 ~~ Wisdom is a gift from God, freely given to those with faith. Restoration and perfection follow after salvation and justification.
James 1: 9-10 ~~ Notwithstanding the commands against pride, we are supposed to take pride in our spiritual condition: the pauper ought to take pride in his trials, while the rich man takes pride in his future humiliation that will reveal the omnipotence of God.
James 1:12 ~~ "For once he has been approved, he will receive the crown of life...." Salvation (justification) precedes and allows room for glorification.
James 1:13-14 ~~ God does not tempt us to evil; temptation arises from the excess of our lusts or passions.
James 1:15 ~~ "Lust" gives birth to sin, which when brought to fruition produces death (see also Romans 5:13-14 on the types of sin).
James 1:16 ~~ "Do not be deceived." This remark (even if taken in context) provides a positive command to seek not only virtue (good deeds) but truth (good words). This is perhaps why James later transitions from "faith without works is dead" to "if anyone does not stumble in what he says, he is a perfect man."
James 1:17 ~~ This remark provides solid Scriptural support for the Augustinian teachings on the ontology of evil. "Every good thing given and every perfect gift is from above, coming down from the Father of lights." God is entirely good; nothing can exist outside God. Thus, evil must exist outside God, and therefore cannot have independent existence. Evil is the negation or corruption of the good.
James 1:18 ~~ Humans are the "first fruits among His creatures," just as Christ was the "firstborn of Nature." This leads me to wonder if perhaps God's gift to us extend to animals; that is, if we are able to extend the common grace of our nature to animals just as Christ extended the special grace of His mercy to us. Perhaps our tendency to anthropomorphic perception of domesticated animals (like cats and dogs) is in fact rooted in a change in the animals themselves through domestication and contact with humans. C.S. Lewis has some good content on this in "That Hideous Strength."
James 1:19 ~~ "Quick to hear, slow to speak"; this verse seems to indicate that the silence of contemplation is a necessity of Christian life.
James 1:19-20 ~~ "Slow to anger, for the anger of man does not achieve the righteousness of God"; this verse states that our 'righteous indignation' cannot achieve the intensity or purity of God's wrath, and therefore ought to be employed sparingly, if at all.
James 1:21 ~~ "All filthiness and all that remains of wickedness" (this contrasts degrees of sin: corruption versus depravity). "The word implanted, which is able to save your souls" (there is a native or common grade for goodness, rooted in the imago dei or "image of God.")
James 1:23-24 ~~ If we hear the Word without acting upon it, we are like the person who sees his true self in a mirror yet forgets it. Please note: to hear the Word is to see our true selves.
James 1:25 ~~ "The perfect law, the law of liberty"; this is the main theme of the Letter to the Galatians.
James 1:26 ~~ Religion is worthless if it does not bridle our tongue or lends clarity to our self-perception. This verse is also interesting in that it correlates a failure to control our speech with a self-deceit in our heart.
James 1:27 ~~ Pure and undefiled religion is to lead a life of charity, compassion, and moral purity. James' emphasis on "works" is not purely external, expressed in acts of charity, though that is a major focus.
James 2:1-9 ~~ We as Christians are not to show favoritism. However, the only application James gives is to avoid showing favoritism to the rich over the poor. yet James goes on to say that God shows favoritism by exalting the poor and humbling the rich. But this seems to be God's prerogative, as in verses 8-9 James states that any partiality we show violates the "royal law" (that is, the Greatest Commandment, to "love thy neighbor as thyself." This is no "preferential option for the poor" in terms of social justice (see also 5:7-11). James merely makes the point that while all favoritism is wrong, favoritism on behalf of the rich is especially so.
James 2:9-11 ~~ one violation of the Law constitutes sufficient proof to define us as transgressors of the Law. This may be taken as a general point, though it is noteworthy that the only examples cited of the Law are excerpts from the Ten Commandments and the Greatest Commandment, which may weaken his point.
James 2:12-13 ~~ Within the context of the law of liberty, judgment is exercised according to merit and deed, by extending mercy to those who were merciful, etc.
James 2:14 ~~ This is a key verse for James, and in the debates between faith and works (which seems to be one of the key disagreements between Protestants and Catholics). Yet it is worth noting that this verse, which supports a strong emphasis on works, occurs within the "law of liberty," which is extended by grace. Thus, grace places us under a law of liberty, in which works confirm our salvation and determine our blessings and glorification.
James 2:19-20 ~~ Merely to believe in God, and in the Shema (the Hebrew declaration of the unity of God, found in Deuteronomy 6:4 - "Hear, O Israel, the Lord is God, the Lord is One"), is insufficient, for even the demons recognized the unity of God. Our belief must take the form of faith, which must be perfected in works of love.
James 2:21-23 ~~ Do these verses teach justification by works? No, only perfection by works. This is a posterior action to justification (see Romans 8:30). In this sense, James speaks of the Scriptures as being fulfilled when it spoke of Abraham's faith before it was confirmed and perfected by the sacrifice of Isaac.
James 2:26 ~~ Just as body is to spirit, so faith is to works. My philosophical training makes me wonder if there might be a third term, namely "body is to spirit :: faith is to works :: matter is to form."
James 2:26-3:1 ~~ This seems a very abrupt transition (see also 5:1). The rest of the letter flows smoothly because thoughts, even when those themes and points seem only distantly related. Yet, in light of 1:16, it may be that James considers good speech (and correct thought, i.e. "orthodoxy") to be a component of good works.
James 3:1 ~~ Teachers will incurs stricter knowledge than others, for their knowledge is greater and they have responsibility not only for the care of their own soul but also others. Romans 2:11-16 contain an expanded doctrine of salvation, that we are judged and condemned (and blessed) based on the degree of knowledge we possess, which is corroborated by this verse. We ought not to forget James 5:19-20 which reveal the greater blessing awaiting the teachers who admirably perform their responsibilities and preserve the souls under their care.
James 3:2 ~~ Here is a corollary to all those remarks about living the Christian life in word and deed: words are in fact the more challenging of the two!
James 3:3-8 ~~ This passage on the dangers of the tongue is fairly well known. Consider this in light of the verses that follow, however. (The tongue is a powerful instrument, able to affect our minds, the way we think.)
James 3:9-13 ~~ The tongue is able to bless or curse, and ought not be both. Just as good deeds manifest true wisdom, good words manifest a true heart. (The tongue manifests our minds and the dispositions of our hearts).
James 3:13-14 ~~ Contention, strife, jealousy, and ambition are signs of earthly or demonic "wisdom." When I first read this, I found it fascinating that the Bible seems to accept the existence of a wisdom that is not only not from God but also is antagonistic to Him, which seems to conflict with the message of Proverbs ("the fear of the Lord is the beginning of wisdom"). I'm still not sure what to make of this, though it is entirely possible that James was merely using the word "wisdom" to describe a pretender to the throne, a shoddy counterfeit that masquerades as wisdom but whose effects reveal it to be otherwise.
James 3:17 ~~ The sequencing here is interesting. "The wisdom from above is first pure" (unalloyed by error) and only then revealed by the virtues of speech. This verse also reveals a guide to noble rhetoric. To articulate the good in a pure and uncompromising way yet also have it received, the Christian must be: "peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, [and] without hypocrisy." This deserves a lot more analysis, but I'll leave it there for now.
James 4:1-3 ~~ Dissension and conflict originate from the passions of the flesh, and therefore do not arise from Godly or virtuous motivations. This seems to be consistent with James' appraisal of anger in 1:20, though the general argument that all conflict is a sign of ungodliness or evil is more challenging, not least because of James' own depiction of Godly wisdom as "unwavering."
James 4:4-5 ~~ the Spirit of God made to dwell within us cannot coexist a spirit of "friendship with the world."
James 4:7-10 ~~ This is a fascinating list of commands. "Submit to God": most of the other commandments are conditional or purposive, while this one is unconditional, unequivocal, and uncompromising. This is the foundation of everything else. "Resist the devil, and he will flee from you": this begins the sequence of 'do this, so that...' statements. It is also parallel to "Draw near to God, and He will draw near to you." In both, faith and endurance are rewarded. "Cleanse your hands, you sinners": this first type of sin lies in action, in deed, in transgression. "Purify your hearts, you doubled-minded": this is the second form of sin, which resides in thought, in heart and soul. Verse 9 is the exception, and I will treat it below. "Humble yourselves in the presence of the Lord, and he will exalt you." This last point is the end to which the first command ("submit to God") is directed. We submit and have faith that we might be saved; we humble ourselves and act on that faith that we might be exalted.
James 4:9 ~~ This is the exception to the list of commands, and a strongly paradoxical statement that seems to conflict with the very idea of exaltation (v. 10) and the joy we find in the Presence of God. Consider these words in prayer: "Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom." My instinct is to root this in the personality of Saturn, in the character of the suffering Christ (which makes intuitive sense given Christ's ultimate victory over death and the turn to exaltation in verse 10). But I'm not sure if that is entirely satisfactory.
James 4:11-12 ~~ The criticism of the brethren or of the church by believing Christians is a failure of humility. I think this is a vitally important message for a lot of Christians today who seek to define themselves and their faith in opposition to the established Church.
James 4:13-16 ~~ The confidence we hold in the future or in our own worldly success is likewise a failure of humility, and a sign of our arrogance. To consider the future with an certainty is akin to boasting, and as such is evil. To affix "God willing" to every statement may be archaic, but it would be a useful reminder to us.
James 4:17 ~~ This, with 5:1, provides a very abrupt transition into the final section. By itself, it also provides a doctrine of sins of omission (best known through the immortal words of Ogden Nash): "To one who knows the good and does not do it, to him it is sin." This incidentally dovetails nicely with Romans 2:11-16.
James 5:1-6 ~~ These verses strongly condemn the rich, the powerful, and the corrupt elites. It is interesting to note that the condemnation is phrased in a rather mocking way oriented around eschatology: "It is in the last days that you have stored up your treasure!"
James 5:6-11 ~~ These verses strongly exhort the poor to patience and endurance without complaint (conflicts and jealousy are treated and disparaged in 3:14 and 4:1). James also draws parallels to Job and the prophets. This is very emphatically not the doctrine taught by advocates of "liberation theology" and the "preferential option for the poor," nor is it consistent with the radical movement of Marxism or communism. The church ought to push to better treatment of the poor, but within the context of its own action. The church's role should not be stirring up the poor in revolt, since this preys on their existing passions and lusts. The greatest moral development lies in the areas of our lives that are the most challenging to us: for the poor who suffer, this often means learning to suffer with patience. This is a challenging message, and not a message that ought to be delivered by those who do not also suffer, but it is a healthy message consonant with the thrust of Scripture. I would interpret Ephesians 5 in the same manner.
James 5:12 ~~ Christians are called to be trustworthy, which is a very challenging command since our reputations often do not lie within our control.
James 5:13 ~~ Suffering is met with supplication, good cheer met with thanksgiving to God.
James 5:14-16 ~~ These statements actually form a fascinating doctrine of prayer, including teachings on purpose and efficiency. Also, it is interesting that we are to confess our sins to others, and pray for the spiritual health of others, for the same object: that we ourselves may be healed.
James 5:16-18 ~~ Here is a fascinating statement, that I lack time to explore: "The effective prayer of the righteous man can accomplish much." Note that it doesn't say it can accomplish everything, nor does it define what is meant by "effective" prayer. But the example of Elijah (see 1 Kings 17:1,18:41-46).
James 5:19-20 ~~ A necessary corollary to James 3:1. Teachers will be held to a higher standard than others, but if they meet that standards and acquit themselves well of the souls in their care, they will receive great blessing.
James 5:20 ~~ An odd and abrupt end to a letter marked with abrupt rhetorical transitions. This seems less to be a letter in the mold of Paul (with the multitude of greetings and blessings at the end) and more in like with Luke (with the greetings to "Theophilus" at the beginning but little content at the end. Perhaps this was because the letters by James and Luke were general letters to the church, meant for a wide audience, and extra content at the end would merely distract from the message, whereas Paul wrote his letters to specific audiences and thus found that personalized greetings would enhance the audiences' receptivity to the message.
The grace of salvation and joy of glorification rest upon you.
James 1:2-4 ~~ "Consider it all joy... when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing." In these verses, we are supposed to find joy in endurance, which is rather paradoxical (patience is waiting with hope; endurance is waiting without hope but only trust). The reason joy resides in endurance is because endurance contributes to our perfection. The purpose of the "testing" of our faith is our own perfection. This fits with one of the major themes of James: namely, after we are justified by faith through grace, we are restored (Romans 8:30 "glorified") by works and deeds.
James 1:5-6 ~~ Wisdom is a gift from God, freely given to those with faith. Restoration and perfection follow after salvation and justification.
James 1: 9-10 ~~ Notwithstanding the commands against pride, we are supposed to take pride in our spiritual condition: the pauper ought to take pride in his trials, while the rich man takes pride in his future humiliation that will reveal the omnipotence of God.
James 1:12 ~~ "For once he has been approved, he will receive the crown of life...." Salvation (justification) precedes and allows room for glorification.
James 1:13-14 ~~ God does not tempt us to evil; temptation arises from the excess of our lusts or passions.
James 1:15 ~~ "Lust" gives birth to sin, which when brought to fruition produces death (see also Romans 5:13-14 on the types of sin).
James 1:16 ~~ "Do not be deceived." This remark (even if taken in context) provides a positive command to seek not only virtue (good deeds) but truth (good words). This is perhaps why James later transitions from "faith without works is dead" to "if anyone does not stumble in what he says, he is a perfect man."
James 1:17 ~~ This remark provides solid Scriptural support for the Augustinian teachings on the ontology of evil. "Every good thing given and every perfect gift is from above, coming down from the Father of lights." God is entirely good; nothing can exist outside God. Thus, evil must exist outside God, and therefore cannot have independent existence. Evil is the negation or corruption of the good.
James 1:18 ~~ Humans are the "first fruits among His creatures," just as Christ was the "firstborn of Nature." This leads me to wonder if perhaps God's gift to us extend to animals; that is, if we are able to extend the common grace of our nature to animals just as Christ extended the special grace of His mercy to us. Perhaps our tendency to anthropomorphic perception of domesticated animals (like cats and dogs) is in fact rooted in a change in the animals themselves through domestication and contact with humans. C.S. Lewis has some good content on this in "That Hideous Strength."
James 1:19 ~~ "Quick to hear, slow to speak"; this verse seems to indicate that the silence of contemplation is a necessity of Christian life.
James 1:19-20 ~~ "Slow to anger, for the anger of man does not achieve the righteousness of God"; this verse states that our 'righteous indignation' cannot achieve the intensity or purity of God's wrath, and therefore ought to be employed sparingly, if at all.
James 1:21 ~~ "All filthiness and all that remains of wickedness" (this contrasts degrees of sin: corruption versus depravity). "The word implanted, which is able to save your souls" (there is a native or common grade for goodness, rooted in the imago dei or "image of God.")
James 1:23-24 ~~ If we hear the Word without acting upon it, we are like the person who sees his true self in a mirror yet forgets it. Please note: to hear the Word is to see our true selves.
James 1:25 ~~ "The perfect law, the law of liberty"; this is the main theme of the Letter to the Galatians.
James 1:26 ~~ Religion is worthless if it does not bridle our tongue or lends clarity to our self-perception. This verse is also interesting in that it correlates a failure to control our speech with a self-deceit in our heart.
James 1:27 ~~ Pure and undefiled religion is to lead a life of charity, compassion, and moral purity. James' emphasis on "works" is not purely external, expressed in acts of charity, though that is a major focus.
James 2:1-9 ~~ We as Christians are not to show favoritism. However, the only application James gives is to avoid showing favoritism to the rich over the poor. yet James goes on to say that God shows favoritism by exalting the poor and humbling the rich. But this seems to be God's prerogative, as in verses 8-9 James states that any partiality we show violates the "royal law" (that is, the Greatest Commandment, to "love thy neighbor as thyself." This is no "preferential option for the poor" in terms of social justice (see also 5:7-11). James merely makes the point that while all favoritism is wrong, favoritism on behalf of the rich is especially so.
James 2:9-11 ~~ one violation of the Law constitutes sufficient proof to define us as transgressors of the Law. This may be taken as a general point, though it is noteworthy that the only examples cited of the Law are excerpts from the Ten Commandments and the Greatest Commandment, which may weaken his point.
James 2:12-13 ~~ Within the context of the law of liberty, judgment is exercised according to merit and deed, by extending mercy to those who were merciful, etc.
James 2:14 ~~ This is a key verse for James, and in the debates between faith and works (which seems to be one of the key disagreements between Protestants and Catholics). Yet it is worth noting that this verse, which supports a strong emphasis on works, occurs within the "law of liberty," which is extended by grace. Thus, grace places us under a law of liberty, in which works confirm our salvation and determine our blessings and glorification.
James 2:19-20 ~~ Merely to believe in God, and in the Shema (the Hebrew declaration of the unity of God, found in Deuteronomy 6:4 - "Hear, O Israel, the Lord is God, the Lord is One"), is insufficient, for even the demons recognized the unity of God. Our belief must take the form of faith, which must be perfected in works of love.
James 2:21-23 ~~ Do these verses teach justification by works? No, only perfection by works. This is a posterior action to justification (see Romans 8:30). In this sense, James speaks of the Scriptures as being fulfilled when it spoke of Abraham's faith before it was confirmed and perfected by the sacrifice of Isaac.
James 2:26 ~~ Just as body is to spirit, so faith is to works. My philosophical training makes me wonder if there might be a third term, namely "body is to spirit :: faith is to works :: matter is to form."
James 2:26-3:1 ~~ This seems a very abrupt transition (see also 5:1). The rest of the letter flows smoothly because thoughts, even when those themes and points seem only distantly related. Yet, in light of 1:16, it may be that James considers good speech (and correct thought, i.e. "orthodoxy") to be a component of good works.
James 3:1 ~~ Teachers will incurs stricter knowledge than others, for their knowledge is greater and they have responsibility not only for the care of their own soul but also others. Romans 2:11-16 contain an expanded doctrine of salvation, that we are judged and condemned (and blessed) based on the degree of knowledge we possess, which is corroborated by this verse. We ought not to forget James 5:19-20 which reveal the greater blessing awaiting the teachers who admirably perform their responsibilities and preserve the souls under their care.
James 3:2 ~~ Here is a corollary to all those remarks about living the Christian life in word and deed: words are in fact the more challenging of the two!
James 3:3-8 ~~ This passage on the dangers of the tongue is fairly well known. Consider this in light of the verses that follow, however. (The tongue is a powerful instrument, able to affect our minds, the way we think.)
James 3:9-13 ~~ The tongue is able to bless or curse, and ought not be both. Just as good deeds manifest true wisdom, good words manifest a true heart. (The tongue manifests our minds and the dispositions of our hearts).
James 3:13-14 ~~ Contention, strife, jealousy, and ambition are signs of earthly or demonic "wisdom." When I first read this, I found it fascinating that the Bible seems to accept the existence of a wisdom that is not only not from God but also is antagonistic to Him, which seems to conflict with the message of Proverbs ("the fear of the Lord is the beginning of wisdom"). I'm still not sure what to make of this, though it is entirely possible that James was merely using the word "wisdom" to describe a pretender to the throne, a shoddy counterfeit that masquerades as wisdom but whose effects reveal it to be otherwise.
James 3:17 ~~ The sequencing here is interesting. "The wisdom from above is first pure" (unalloyed by error) and only then revealed by the virtues of speech. This verse also reveals a guide to noble rhetoric. To articulate the good in a pure and uncompromising way yet also have it received, the Christian must be: "peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, [and] without hypocrisy." This deserves a lot more analysis, but I'll leave it there for now.
James 4:1-3 ~~ Dissension and conflict originate from the passions of the flesh, and therefore do not arise from Godly or virtuous motivations. This seems to be consistent with James' appraisal of anger in 1:20, though the general argument that all conflict is a sign of ungodliness or evil is more challenging, not least because of James' own depiction of Godly wisdom as "unwavering."
James 4:4-5 ~~ the Spirit of God made to dwell within us cannot coexist a spirit of "friendship with the world."
James 4:7-10 ~~ This is a fascinating list of commands. "Submit to God": most of the other commandments are conditional or purposive, while this one is unconditional, unequivocal, and uncompromising. This is the foundation of everything else. "Resist the devil, and he will flee from you": this begins the sequence of 'do this, so that...' statements. It is also parallel to "Draw near to God, and He will draw near to you." In both, faith and endurance are rewarded. "Cleanse your hands, you sinners": this first type of sin lies in action, in deed, in transgression. "Purify your hearts, you doubled-minded": this is the second form of sin, which resides in thought, in heart and soul. Verse 9 is the exception, and I will treat it below. "Humble yourselves in the presence of the Lord, and he will exalt you." This last point is the end to which the first command ("submit to God") is directed. We submit and have faith that we might be saved; we humble ourselves and act on that faith that we might be exalted.
James 4:9 ~~ This is the exception to the list of commands, and a strongly paradoxical statement that seems to conflict with the very idea of exaltation (v. 10) and the joy we find in the Presence of God. Consider these words in prayer: "Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom." My instinct is to root this in the personality of Saturn, in the character of the suffering Christ (which makes intuitive sense given Christ's ultimate victory over death and the turn to exaltation in verse 10). But I'm not sure if that is entirely satisfactory.
James 4:11-12 ~~ The criticism of the brethren or of the church by believing Christians is a failure of humility. I think this is a vitally important message for a lot of Christians today who seek to define themselves and their faith in opposition to the established Church.
James 4:13-16 ~~ The confidence we hold in the future or in our own worldly success is likewise a failure of humility, and a sign of our arrogance. To consider the future with an certainty is akin to boasting, and as such is evil. To affix "God willing" to every statement may be archaic, but it would be a useful reminder to us.
James 4:17 ~~ This, with 5:1, provides a very abrupt transition into the final section. By itself, it also provides a doctrine of sins of omission (best known through the immortal words of Ogden Nash): "To one who knows the good and does not do it, to him it is sin." This incidentally dovetails nicely with Romans 2:11-16.
James 5:1-6 ~~ These verses strongly condemn the rich, the powerful, and the corrupt elites. It is interesting to note that the condemnation is phrased in a rather mocking way oriented around eschatology: "It is in the last days that you have stored up your treasure!"
James 5:6-11 ~~ These verses strongly exhort the poor to patience and endurance without complaint (conflicts and jealousy are treated and disparaged in 3:14 and 4:1). James also draws parallels to Job and the prophets. This is very emphatically not the doctrine taught by advocates of "liberation theology" and the "preferential option for the poor," nor is it consistent with the radical movement of Marxism or communism. The church ought to push to better treatment of the poor, but within the context of its own action. The church's role should not be stirring up the poor in revolt, since this preys on their existing passions and lusts. The greatest moral development lies in the areas of our lives that are the most challenging to us: for the poor who suffer, this often means learning to suffer with patience. This is a challenging message, and not a message that ought to be delivered by those who do not also suffer, but it is a healthy message consonant with the thrust of Scripture. I would interpret Ephesians 5 in the same manner.
James 5:12 ~~ Christians are called to be trustworthy, which is a very challenging command since our reputations often do not lie within our control.
James 5:13 ~~ Suffering is met with supplication, good cheer met with thanksgiving to God.
James 5:14-16 ~~ These statements actually form a fascinating doctrine of prayer, including teachings on purpose and efficiency. Also, it is interesting that we are to confess our sins to others, and pray for the spiritual health of others, for the same object: that we ourselves may be healed.
James 5:16-18 ~~ Here is a fascinating statement, that I lack time to explore: "The effective prayer of the righteous man can accomplish much." Note that it doesn't say it can accomplish everything, nor does it define what is meant by "effective" prayer. But the example of Elijah (see 1 Kings 17:1,18:41-46).
James 5:19-20 ~~ A necessary corollary to James 3:1. Teachers will be held to a higher standard than others, but if they meet that standards and acquit themselves well of the souls in their care, they will receive great blessing.
James 5:20 ~~ An odd and abrupt end to a letter marked with abrupt rhetorical transitions. This seems less to be a letter in the mold of Paul (with the multitude of greetings and blessings at the end) and more in like with Luke (with the greetings to "Theophilus" at the beginning but little content at the end. Perhaps this was because the letters by James and Luke were general letters to the church, meant for a wide audience, and extra content at the end would merely distract from the message, whereas Paul wrote his letters to specific audiences and thus found that personalized greetings would enhance the audiences' receptivity to the message.
The grace of salvation and joy of glorification rest upon you.
Tuesday, April 20, 2010
Student-Designed Major in Piracy
So a friend of a friend is taking classes in both Fencing and Sailing this quarter, and one day his professor referenced him as a "Piracy major." I decided to take this to the next level. Thus I give you... the student-designed major in Piracy.
First, the obvious "pirate practicum" that will be required coursework:
Then there's the required Leadership component for pirate captains:
And let's not forget the "History and Theory" component, necessary for a holistic understanding of your craft. You can choose either Iberia or Asia for your concentration, depending on your interest in historical vs. modern modes of piracy:
Considering that we are at a private Christian university, I doubt we could get away with this major without applying it to our spiritual walk and our university's mission statement. Thus I give you the "Piracy as Ministry" component (also known as "Corsairs and Christianity").
Finally, there are two "tracks" or "concentrations" to round out this Piracy major. The first is oriented around the scientific aspects of the trade, necessary for a skilled navigator.
The second track or concentration is more artistically oriented, to live the life of a pirate to the fullest. This includes weapons manufacture, portraiture, and pirates in literature. Unfortunately, the "Family and Consumer Sciences" department is rather limited at my University, or there would be easily be room for costuming, cooking, and rum!
Finally, in light of our university's Language Proficiency requirements, we thought it would be best to require the equivalent of 15 credits (one-year proficiency) in either Spanish or Portuguese.
So what do you think? Could this major catch on?
First, the obvious "pirate practicum" that will be required coursework:
- PES 1135: Rowing
- PES 1150: Sailing
- PES 1175: Fencing
- MUS 2312: Men's Choir
Then there's the required Leadership component for pirate captains:
- COM 3160: Conflict Management
- PSY 3439: Motivation & Leadership
- COM 4603: Persuasive Campaigns
And let's not forget the "History and Theory" component, necessary for a holistic understanding of your craft. You can choose either Iberia or Asia for your concentration, depending on your interest in historical vs. modern modes of piracy:
- GEO 1110: World Regional Geography
- POL 4452: International Law
- SOC 3370: Sociology of Deviance
- HIS 3331: History of Spain & Portugal (elective)
- HIS 3785: Modern East Asia (elective)
Considering that we are at a private Christian university, I doubt we could get away with this major without applying it to our spiritual walk and our university's mission statement. Thus I give you the "Piracy as Ministry" component (also known as "Corsairs and Christianity").
- BUS 3680: Social Enterprise
- BUS 3828: International Business
- THEO 3630: Holistic Ministry
- BUS 4899: Business Ethics Capstone
Finally, there are two "tracks" or "concentrations" to round out this Piracy major. The first is oriented around the scientific aspects of the trade, necessary for a skilled navigator.
- MAT 1114: Trigonometry
- PHY 1135: Astronomy
- PHY 1145: Oceanography (elective)
- BIO 1100: Marine Biology (elective)
The second track or concentration is more artistically oriented, to live the life of a pirate to the fullest. This includes weapons manufacture, portraiture, and pirates in literature. Unfortunately, the "Family and Consumer Sciences" department is rather limited at my University, or there would be easily be room for costuming, cooking, and rum!
- ART 2422: Metals Studio
- ART 4502: Illustration Studio: Portraiture
- ENG 3348: Romantic Poetry and Fiction
- FCS 3875: Appearance and Culture (elective)
- ART 3422: Metals Studio - Advanced I (elective)
- ART 4422: Metals Studio - Advanced II (elective)
Finally, in light of our university's Language Proficiency requirements, we thought it would be best to require the equivalent of 15 credits (one-year proficiency) in either Spanish or Portuguese.
So what do you think? Could this major catch on?
Saturday, March 6, 2010
Commentary on Scripture: Galatians
Paul, an apostle... to the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ.
Galatians 1:1 ~~ Paul immediately establishes his pastoral authority, as sent from God and not from men. He adopts a very different rhetorical strategy than in Philemon, where he seeks to establish personal rapport and disclaims any demands on his own authority.
Galatians 1:3-5 ~~ Paul launches into a doxology that immediately establishes a positive doctrine of atonement, and also introduces a major theme of the letter.
Galatians 1:6-9 ~~ Paul makes a strong and broad-based assertion of his doctrinal authority, and the importance of true doctrine in matters essential for faith.
Galatians 1:6-7 ~~ "Different gospel... distort the gospel." This equivalence supports a broad thesis that error is not independent of truth, but is its corruption or distortion.
Galatians 1:10 ~~ This verse reveals Paul's rhetorical strategy for the beginning of the letter. He appeals to his very abruptness and bombastic tone to show that his apostolic authority is not from men, nor is meant to please men, and that he eschews smooth or apparently persuasive speech because his authority is from God (see vv. 11-12, in which he makes this claim explicate).
Galatians 1:11-12 ~~ Divine revelation was the source of Paul's authority.
Galatians 1:13-2:21 ~~ Paul gives a history of his controversy with the Judaizing sect of Christianity, from Paul as a Pharisee, to his early years as an apostle in the Syrian churches, to the Jerusalem Council and finally concluding with his public dispute with the apostle Peter before the Antioch church.
Galatians 1:13-15 ~~ Paul avoided the Jerusalem church and apostles to avoid conflict and avoid compromising his divinely-appointed authority.
Galatians 1:14 ~~ Paul puts his advanced knowledge and zealousness for Judaic law to good use later in this letter (see Gal. 3:6-18).
Galatians 1:15 ~~ "Set me apart even from my mother's womb...." Is this a reference to Paul's family, such as any brothers or cousins who were also trained Pharisees? Or does Paul simply mean his his Jewish kinsmen?
Galatians 1:17-20 ~~ Paul didn't interact with anyone in the Jerusalem church except for James and Peter until the church report in Jerusalem 14 years after his conversion.
Galatians 2:2-4 ~~ Paul went up to Jerusalem for a report and for resolution of the circumcision controversy (Acts 15). Here it states that "it was because of a revelation that I went up," though he also notes other reasons given in 2:4 ("false brethren secretly brought in, who had sneaked in to spy out our liberty"). The sequence of events is particularly interesting. It appears that Paul first appeared privately before the Jerusalem Council and "submitted to them the gospel which I preached among the Gentiles," presenting his case to the elders before the church report and the public controversy stirred up by the Pharisaical sects, thus influencing the final resolution given by James and the other elders of the Council.
Galatians 2:4-5 ~~ The Judaizers sought to put Gentiles (who had just gained their freedom in Christ, see 5:1) back into bondage. Paul made no compromise to the converts' Christian freedom.
Galatians 2:6-10 ~~ Paul offers a bittersweet evaluation of his reception in Jerusalem, that those with authority and reputation "contributed nothing to me," those they "gave to me and Barnabas the right hand of fellowship."
Galatians 2:8 ~~ Peter ministered to the circumcised, Paul ministered to the Gentiles. How is this verse (and others related to the leadership structure of the early church, see Acts 15) consistent with the unilateral authority claimed by the Papal See in the Roman Catholic Church?
Galatians 2:10 ~~ Paul states that the Antioch Christians were only "asked... to remember the poor," whereas Luke records a list of four mandates in Acts 15:20.
Galatians 2:11-13 ~~ Paul is quite critical in his evaluation of Cephas (Peter). Peter had participated with the Gentile Christians when he first arrived in Antioch, but had withdrawn into the more strict Judaic community when representatives from James in the Jerusalem church had visited. He was "fearing the party of the circumcision" -- presumably, Peter was trying to preserve his credibility from attack by the more radical Jewish sects. This might have been a prudential move (avoiding unnecessary conflict) if it were not for the broader repercussions, for "the rest of the Jews joined him in hypocrisy," even Paul's associate Barnabas. Peter's acts may have helped his outreach to the Jews, but had also given offense to the Gentile Christians. By his actions, Peter had caused a rift in the church between Jewish and Gentile Christians.
Galatians 2:14 ~~ Paul confronts Peter directly and begins with a public rebuke. This strikes me possibly as imprudent as Peter's actions, for it may have escalated the crisis and made this letter necessary long after the Antioch controversy.
Galatians 2:16 ~~ This verse is central to the theology of Martin Luther, as it offers a thrice-repeated doctrine of justification by faith and not by the works of the Law.
Galatians 2:17-19 ~~ "if... we ourselves are found to be sinners" -- that is, judged to be sinners, knowledge of which comes from the Law -- we prove ourselves to be transgressors by judging ourselves according to the Law and not according to our liberty in Christ Jesus! Paul seems to state that over-reliance and concern for the actions of Christian living can in fact be sinful when it conflicts with our understanding of our freedom to live by faith in the Spirit.
Galatians 2:21 ~~ if righteousness is from the Law, then Christ's sacrifice was needless and without effect.
Galatians 3:2-5 ~~ Paul harshly criticizes the Galatians' turn from the Spirit (grace) to flesh (works of Law).
Galatians 3:6-14 ~~ Paul embarks on a defense of the doctrines of liberty and faith, drawing from the Law itself. He uses a similar strategy in the section after 4:21.
Galatians 3:6-7 ~~ This verse (Gen. 15:6) is often quoted in the New Testament, and developed in more depth in Romans 4 and Hebrews 11. The sons of Abraham are defined by their faith accredited as righteousness
Galatians 3:8-9 ~~ This verse emphasizes the universal outreach of the Gospel, since the nations would be blessed through Abraham. Also, note the distinction drawn between the "sons of Abraham" and those "blessed with Abraham."
Galatians 3:10 ~~ Those who rely on the works of the Law are cursed under the Law (see 3:13), since they can never abide by all of the requirements.
Galatians 3:11-12 ~~ Paul contrasts living by faith (righteousness) with living by the Law (accursedness).
Galatians 3:16 ~~ Paul's Pharisaical training comes through here, in his familiarity with the Scriptures. He argues from the grammatical structure of the Abrahamic covenant (in particular, the fact that the "seed" of Abraham is in the singular) to show that it is fulfilled not in the Jewish people but in the person of Christ.
Galatians 3:17-18 ~~ This is perhaps the crucial point in Paul's argument: the Abrahamic covenant (the promise given to the patriarch) precedes the Mosaic covenant (the works of the Law given on Mount Sinai). Therefore the Law does not and cannot supersede the promise and the liberty that is fulfilled in Christ.
Galatians 3:19 ~~ The purpose of the Law was to mediate between God and sinful man before the Abrahamic promise had been fulfilled in Christ (see 3:23). While the covenant is given directly, the Law was given indirectly, "ordained by angels" (as per Deuteronomy 33:2, but also referenced in Acts 7:38,53 and Hebrews 2:2) "by the agency of a mediator" (presumably Moses), and passed ultimately to the Jewish people. The concept that the Law was transmitted or even ordained by angels would put a new spin on the entire reading of the Torah, and would certainly diminish its authority compared to the Abrahamic promise received directly from God.
Galatians 3:21-22 ~~ The Law is not contrary to the Abrahamic promise; it serves to point out sin, even while it is powerless to redeem us from sin. However, "the Scripture has shut up everyone under sin" seems to imply (as in Romans 7) that the Law also functions to be corrupted by sin, proving the existence of our sin insofar as it can even corrupt the commandments of God, and showing us the necessity of confession and repentance.
Galatians 3:23-24 ~~ Before Christ, we were in "custody under the Law" like children under the watchful eye of a "tutor" (a slave attendant). As children, we were kept from our adult inheritance and blessings ("being shut up to the faith which was later to be revealed"). Like Jacob and the Prodigal Son, we sometimes demand a blessing which is not yet time for us to receive.
Galatians 3:28 ~~ The unity of the body of Christ is an oft-repeated sentiment in the Pauline epistles; this verse is repeated verbatim in several other locations.
Galatians 4:1 ~~ In light of 3:23-26, which considers our custody as children under slaves, Galatians 4 begins by comparing our status as children to that of slaves. This was common to Hellenistic culture (cf. Aristotle's Politics, Book 1).
Galatians 4:3 ~~ As children (future heirs) we were held in bondage to the "elemental things" or "principles of the world (the Law, implied by 4:10).
Galatians 4:8-10 ~~ before knowing God, we sought for God in those things which were not Him. But now, after faith has taken hold, it would be sin to return to the "weak and worthless principles" of the Law. Desire to be enslaved by the Law is fundamentally anti-Christian (Gal. 5:1 - "It was for freedom that Christ set us free").
Galatians 4:10 ~~ "days and months and seasons and years" probably refers to the liturgical calendar of the Hebrew traditions and the Law.
Galatians 4:11 ~~ "I fear for you, that perhaps I have labored over you in vain." Through the letter, Paul drops his more bombastic tone, and towards the end begins to reveal his insecurities about his apostolic leadership for the Galatians. Similar sentiments are echoed in 4:20 and 5:7.
Galatians 4:12 ~~ Here's a paradoxical statement: "become as I am, for I also have become as you are."
Galatians 4:12-15 ~~ Paul states that the Galatians who received this letter initially heard the Gospel because of an unspecified weakness or illness. This may imply a detour in the first missionary journey recorded in Acts 13, or possibly an unrecorded detour in the second journey (Acts 16; but see Acts 16:6-8 where the Holy Spirit prevents them from spreading the Gospel in Bythinia and northern Galatia) or even the third journey (Acts 18:23) though the date of the journey and this letter would be an issue. Whatever the history, the Galatians evidently did not despise Paul for only teaching them the Gospel as a result of illness, but viewed it as an act of Providence. Yet now, having overcome such adverse conditions to receive the Gospel, the Galatians begin to reject Paul's teachings for relative trivialities.
Galatians 4:17-18 ~~ The Judaizers seek the Gentile Christians not commendably (as apostolic authority) but to reinforce their own religious authority ("shut you out" from the Christian community by the works of the Law, "so that you will seek them" for permission to be brought back within the community of grace.
Galatians 4:20 ~~ This is a counterpart to 4:11 and 5:7. Paul is so overcome by fear and worry that he desires to be present, to act or do something, to even "change my tone" if it would help the Galatians find their way back. Paul is perplexed, especially in light of the question in 4:21.
Galatians 4:21-28 ~~ Paul gently mocks the inconsistency of the Galatian's reliance on the Law, for the Law itself, beginning with the Abrahamic covenant and the division between Sarah and Hagar points towards freedom from the Law (that is, the "promise"). The current Jerusalem (i.e., the Judaic Law) is in slavery, where the new Jerusalem offers freedom (see Isaiah 54:1 and Revelations 21:2).
Galatians 4:29-31 ~~ The allegory of Hagar and Sarah is followed by the allegory of Ishmael and Isaac, that those in slavery (Judaizers) seek to persecute and bind those who enjoy freedom (believers of the promise).
Galatians 5:1 ~~ "It was for freedom that Christ set us free"; I love this verse.
Galatians 5:2-4 ~~ In the context, accepting circumcision from the Judaizers would be a mortal sin for the Galatians, for it would be testimony of the insufficiency of Christ's atonement (v. 4).
Galatians 5:4-5 ~~ Paul contrasts those who seek justification by law (active pursuit of actual restoration by definite means) to those who wait for the hope of righteousness by faith through the Spirit (passive acceptance of potential restoration by imprecise or uncertain means).
Galatians 5:6 ~~ Circumcision is meaningless compared to "faith working through love."
Galatians 5:8 ~~ Paul flatly states that the Judaizers (or whoever preaches justification by works of the Law) are not from Christ.
Galatians 5:9 ~~ This seems to be something of a non sequitur, regarding the pervasive influence of Judaizers.
Galatians 5:11 ~~ As in 1:10, Paul ironically points out the ease by which he could concede to the Judaizers, to avoid the persecution of these heterodox sects. But he is unwilling to abolish the "stumbling block of the cross" (a similar phrase is used in Rom. 9:33 and 1 Cor. 1:23).
Galatians 5:12 ~~ There are two possible readings of this verse. It might be an uncharacteristically bitter and vengeful outburst at the Judaizers (as in, "they should go mutilate themselves!") or it might be a particularly pointed attack (as in, "circumcision for the Gentiles would be akin to castration for the Jews; you first!") Either way, this is an extraordinary verse.
Galatians 5:13 ~~ Here is the summary statement of Galatians: "You were called to freedom, brethren."
Galatians 5:13-14 ~~ With these verses, Paul turns from defending the doctrine of Christian liberty to exhorting and encouraging its proper use -- for Christian fellowship, service, and love.
Galatians 5:15 ~~ Paul warns against the critical attitude embodied by the Law, saying how it might be turned against you by your enemy.
Galatians 5:16-17 ~~ To walk by the Spirit is to "crucify the passions and desires of the flesh" (5:24).
Galatians 5:19-21 ~~ "Deeds of the flesh" (list of vices), emphasizing works and actions. "Deeds" (plural) also implies variety.
Galatians 5:22-23 ~~ "Fruit of the Spirit" (list of virtues), emphasizing habits and traits. "Fruit" (singular) also implies unity.
Galatians 5:23 ~~ For such quality of virtue "there is no law" (see also 5:18, "If you are led by the Spirit you are not under the Law"). These virtues are sufficient without any requirement for action, for they will be imbued in every deed done by the person possessing such virtue.
Galatians 5:25-26 ~~ Here is a summary statement of the habits of vice, rooted in a rejection of hierarchy. We ought to avoid a spirit of boasting(when above), a spirit of cutthroat competitiveness (when beside), and a spirit of envy (when below).
Galatians 6:1-8 ~~ Paul outlines a doctrine of Christian unity and fellowship, considered in relief with individual moral responsibility. Paul seems to relish the sheer quantity of paradoxes in this section.
Galatians 6:1 ~~ We are to forgive and restore those who sin gently (to preserve their soul) and carefully (to preserve our own).
Galatians 6:2 ~~ Paul begins by outlining the duty for bear the loads of others (the law of Christian charity), before declaring that we can only bear our own loads when we come before judgment (v. 4-5).
Galatians 6:3-4 ~~ Another paradox: we are to take pride in our own work, insofar as we approach Christ, even while we are deceived if we think ourselves to be more than nothing.
Galatians 6:6 ~~ Another paradox, or else a non sequitur: we must bear others' loads (for charity), but can only bear our own loads (for judgment), but must "share all good things" with those who teach the word or instruct us in goodness (implying a duty to provide for teachers and evangelists).
Galatians 6:7-9 ~~ "Whatever a man sows, this he will also reap." Redemption and restoration are tied to Spirit and grace, but inheritance of the blessing is directly linked to works of faith.
Galatians 6:11 ~~ Paul takes the pen in hand, and laughs at the contrast between his handwriting and the fine meticulous penmanship of a scribe.
Galatians 6:12-13 ~~ The Judaizers advocate circumcision not as a doctrine truth, but to stave off persecution and boost conversion rates among Jewish audiences. These are largely political considerations, which Paul considers hypocritical and lacking consideration for the Gentile believers. On the other hand, by practicing circumcision, early Christianity could be associated with Jewish rites that were protected by and from Roman interference.
Galatians 6:15-16 ~~ The works of the Law and differences under the Law are meaningless in light of the restoration of the whole Creation by the cross (see also 5:6).
Galatians 6:17 ~~ Paul concludes with a personal appeal for doctrinal peace and for recognition of his authority in light of his suffering condition (perhaps alluding to his "illness" from 4:13, or "thorn in the flesh" from 2 Cor. 12:7).
The grace of our Lord Jesus Christ be with you spirit, brethren. Amen.
Galatians 1:1 ~~ Paul immediately establishes his pastoral authority, as sent from God and not from men. He adopts a very different rhetorical strategy than in Philemon, where he seeks to establish personal rapport and disclaims any demands on his own authority.
Galatians 1:3-5 ~~ Paul launches into a doxology that immediately establishes a positive doctrine of atonement, and also introduces a major theme of the letter.
Galatians 1:6-9 ~~ Paul makes a strong and broad-based assertion of his doctrinal authority, and the importance of true doctrine in matters essential for faith.
Galatians 1:6-7 ~~ "Different gospel... distort the gospel." This equivalence supports a broad thesis that error is not independent of truth, but is its corruption or distortion.
Galatians 1:10 ~~ This verse reveals Paul's rhetorical strategy for the beginning of the letter. He appeals to his very abruptness and bombastic tone to show that his apostolic authority is not from men, nor is meant to please men, and that he eschews smooth or apparently persuasive speech because his authority is from God (see vv. 11-12, in which he makes this claim explicate).
Galatians 1:11-12 ~~ Divine revelation was the source of Paul's authority.
Galatians 1:13-2:21 ~~ Paul gives a history of his controversy with the Judaizing sect of Christianity, from Paul as a Pharisee, to his early years as an apostle in the Syrian churches, to the Jerusalem Council and finally concluding with his public dispute with the apostle Peter before the Antioch church.
Galatians 1:13-15 ~~ Paul avoided the Jerusalem church and apostles to avoid conflict and avoid compromising his divinely-appointed authority.
Galatians 1:14 ~~ Paul puts his advanced knowledge and zealousness for Judaic law to good use later in this letter (see Gal. 3:6-18).
Galatians 1:15 ~~ "Set me apart even from my mother's womb...." Is this a reference to Paul's family, such as any brothers or cousins who were also trained Pharisees? Or does Paul simply mean his his Jewish kinsmen?
Galatians 1:17-20 ~~ Paul didn't interact with anyone in the Jerusalem church except for James and Peter until the church report in Jerusalem 14 years after his conversion.
Galatians 2:2-4 ~~ Paul went up to Jerusalem for a report and for resolution of the circumcision controversy (Acts 15). Here it states that "it was because of a revelation that I went up," though he also notes other reasons given in 2:4 ("false brethren secretly brought in, who had sneaked in to spy out our liberty"). The sequence of events is particularly interesting. It appears that Paul first appeared privately before the Jerusalem Council and "submitted to them the gospel which I preached among the Gentiles," presenting his case to the elders before the church report and the public controversy stirred up by the Pharisaical sects, thus influencing the final resolution given by James and the other elders of the Council.
Galatians 2:4-5 ~~ The Judaizers sought to put Gentiles (who had just gained their freedom in Christ, see 5:1) back into bondage. Paul made no compromise to the converts' Christian freedom.
Galatians 2:6-10 ~~ Paul offers a bittersweet evaluation of his reception in Jerusalem, that those with authority and reputation "contributed nothing to me," those they "gave to me and Barnabas the right hand of fellowship."
Galatians 2:8 ~~ Peter ministered to the circumcised, Paul ministered to the Gentiles. How is this verse (and others related to the leadership structure of the early church, see Acts 15) consistent with the unilateral authority claimed by the Papal See in the Roman Catholic Church?
Galatians 2:10 ~~ Paul states that the Antioch Christians were only "asked... to remember the poor," whereas Luke records a list of four mandates in Acts 15:20.
Galatians 2:11-13 ~~ Paul is quite critical in his evaluation of Cephas (Peter). Peter had participated with the Gentile Christians when he first arrived in Antioch, but had withdrawn into the more strict Judaic community when representatives from James in the Jerusalem church had visited. He was "fearing the party of the circumcision" -- presumably, Peter was trying to preserve his credibility from attack by the more radical Jewish sects. This might have been a prudential move (avoiding unnecessary conflict) if it were not for the broader repercussions, for "the rest of the Jews joined him in hypocrisy," even Paul's associate Barnabas. Peter's acts may have helped his outreach to the Jews, but had also given offense to the Gentile Christians. By his actions, Peter had caused a rift in the church between Jewish and Gentile Christians.
Galatians 2:14 ~~ Paul confronts Peter directly and begins with a public rebuke. This strikes me possibly as imprudent as Peter's actions, for it may have escalated the crisis and made this letter necessary long after the Antioch controversy.
Galatians 2:16 ~~ This verse is central to the theology of Martin Luther, as it offers a thrice-repeated doctrine of justification by faith and not by the works of the Law.
Galatians 2:17-19 ~~ "if... we ourselves are found to be sinners" -- that is, judged to be sinners, knowledge of which comes from the Law -- we prove ourselves to be transgressors by judging ourselves according to the Law and not according to our liberty in Christ Jesus! Paul seems to state that over-reliance and concern for the actions of Christian living can in fact be sinful when it conflicts with our understanding of our freedom to live by faith in the Spirit.
Galatians 2:21 ~~ if righteousness is from the Law, then Christ's sacrifice was needless and without effect.
Galatians 3:2-5 ~~ Paul harshly criticizes the Galatians' turn from the Spirit (grace) to flesh (works of Law).
Galatians 3:6-14 ~~ Paul embarks on a defense of the doctrines of liberty and faith, drawing from the Law itself. He uses a similar strategy in the section after 4:21.
Galatians 3:6-7 ~~ This verse (Gen. 15:6) is often quoted in the New Testament, and developed in more depth in Romans 4 and Hebrews 11. The sons of Abraham are defined by their faith accredited as righteousness
Galatians 3:8-9 ~~ This verse emphasizes the universal outreach of the Gospel, since the nations would be blessed through Abraham. Also, note the distinction drawn between the "sons of Abraham" and those "blessed with Abraham."
Galatians 3:10 ~~ Those who rely on the works of the Law are cursed under the Law (see 3:13), since they can never abide by all of the requirements.
Galatians 3:11-12 ~~ Paul contrasts living by faith (righteousness) with living by the Law (accursedness).
Galatians 3:16 ~~ Paul's Pharisaical training comes through here, in his familiarity with the Scriptures. He argues from the grammatical structure of the Abrahamic covenant (in particular, the fact that the "seed" of Abraham is in the singular) to show that it is fulfilled not in the Jewish people but in the person of Christ.
Galatians 3:17-18 ~~ This is perhaps the crucial point in Paul's argument: the Abrahamic covenant (the promise given to the patriarch) precedes the Mosaic covenant (the works of the Law given on Mount Sinai). Therefore the Law does not and cannot supersede the promise and the liberty that is fulfilled in Christ.
Galatians 3:19 ~~ The purpose of the Law was to mediate between God and sinful man before the Abrahamic promise had been fulfilled in Christ (see 3:23). While the covenant is given directly, the Law was given indirectly, "ordained by angels" (as per Deuteronomy 33:2, but also referenced in Acts 7:38,53 and Hebrews 2:2) "by the agency of a mediator" (presumably Moses), and passed ultimately to the Jewish people. The concept that the Law was transmitted or even ordained by angels would put a new spin on the entire reading of the Torah, and would certainly diminish its authority compared to the Abrahamic promise received directly from God.
Galatians 3:21-22 ~~ The Law is not contrary to the Abrahamic promise; it serves to point out sin, even while it is powerless to redeem us from sin. However, "the Scripture has shut up everyone under sin" seems to imply (as in Romans 7) that the Law also functions to be corrupted by sin, proving the existence of our sin insofar as it can even corrupt the commandments of God, and showing us the necessity of confession and repentance.
Galatians 3:23-24 ~~ Before Christ, we were in "custody under the Law" like children under the watchful eye of a "tutor" (a slave attendant). As children, we were kept from our adult inheritance and blessings ("being shut up to the faith which was later to be revealed"). Like Jacob and the Prodigal Son, we sometimes demand a blessing which is not yet time for us to receive.
Galatians 3:28 ~~ The unity of the body of Christ is an oft-repeated sentiment in the Pauline epistles; this verse is repeated verbatim in several other locations.
Galatians 4:1 ~~ In light of 3:23-26, which considers our custody as children under slaves, Galatians 4 begins by comparing our status as children to that of slaves. This was common to Hellenistic culture (cf. Aristotle's Politics, Book 1).
Galatians 4:3 ~~ As children (future heirs) we were held in bondage to the "elemental things" or "principles of the world (the Law, implied by 4:10).
Galatians 4:8-10 ~~ before knowing God, we sought for God in those things which were not Him. But now, after faith has taken hold, it would be sin to return to the "weak and worthless principles" of the Law. Desire to be enslaved by the Law is fundamentally anti-Christian (Gal. 5:1 - "It was for freedom that Christ set us free").
Galatians 4:10 ~~ "days and months and seasons and years" probably refers to the liturgical calendar of the Hebrew traditions and the Law.
Galatians 4:11 ~~ "I fear for you, that perhaps I have labored over you in vain." Through the letter, Paul drops his more bombastic tone, and towards the end begins to reveal his insecurities about his apostolic leadership for the Galatians. Similar sentiments are echoed in 4:20 and 5:7.
Galatians 4:12 ~~ Here's a paradoxical statement: "become as I am, for I also have become as you are."
Galatians 4:12-15 ~~ Paul states that the Galatians who received this letter initially heard the Gospel because of an unspecified weakness or illness. This may imply a detour in the first missionary journey recorded in Acts 13, or possibly an unrecorded detour in the second journey (Acts 16; but see Acts 16:6-8 where the Holy Spirit prevents them from spreading the Gospel in Bythinia and northern Galatia) or even the third journey (Acts 18:23) though the date of the journey and this letter would be an issue. Whatever the history, the Galatians evidently did not despise Paul for only teaching them the Gospel as a result of illness, but viewed it as an act of Providence. Yet now, having overcome such adverse conditions to receive the Gospel, the Galatians begin to reject Paul's teachings for relative trivialities.
Galatians 4:17-18 ~~ The Judaizers seek the Gentile Christians not commendably (as apostolic authority) but to reinforce their own religious authority ("shut you out" from the Christian community by the works of the Law, "so that you will seek them" for permission to be brought back within the community of grace.
Galatians 4:20 ~~ This is a counterpart to 4:11 and 5:7. Paul is so overcome by fear and worry that he desires to be present, to act or do something, to even "change my tone" if it would help the Galatians find their way back. Paul is perplexed, especially in light of the question in 4:21.
Galatians 4:21-28 ~~ Paul gently mocks the inconsistency of the Galatian's reliance on the Law, for the Law itself, beginning with the Abrahamic covenant and the division between Sarah and Hagar points towards freedom from the Law (that is, the "promise"). The current Jerusalem (i.e., the Judaic Law) is in slavery, where the new Jerusalem offers freedom (see Isaiah 54:1 and Revelations 21:2).
Galatians 4:29-31 ~~ The allegory of Hagar and Sarah is followed by the allegory of Ishmael and Isaac, that those in slavery (Judaizers) seek to persecute and bind those who enjoy freedom (believers of the promise).
Galatians 5:1 ~~ "It was for freedom that Christ set us free"; I love this verse.
Galatians 5:2-4 ~~ In the context, accepting circumcision from the Judaizers would be a mortal sin for the Galatians, for it would be testimony of the insufficiency of Christ's atonement (v. 4).
Galatians 5:4-5 ~~ Paul contrasts those who seek justification by law (active pursuit of actual restoration by definite means) to those who wait for the hope of righteousness by faith through the Spirit (passive acceptance of potential restoration by imprecise or uncertain means).
Galatians 5:6 ~~ Circumcision is meaningless compared to "faith working through love."
Galatians 5:8 ~~ Paul flatly states that the Judaizers (or whoever preaches justification by works of the Law) are not from Christ.
Galatians 5:9 ~~ This seems to be something of a non sequitur, regarding the pervasive influence of Judaizers.
Galatians 5:11 ~~ As in 1:10, Paul ironically points out the ease by which he could concede to the Judaizers, to avoid the persecution of these heterodox sects. But he is unwilling to abolish the "stumbling block of the cross" (a similar phrase is used in Rom. 9:33 and 1 Cor. 1:23).
Galatians 5:12 ~~ There are two possible readings of this verse. It might be an uncharacteristically bitter and vengeful outburst at the Judaizers (as in, "they should go mutilate themselves!") or it might be a particularly pointed attack (as in, "circumcision for the Gentiles would be akin to castration for the Jews; you first!") Either way, this is an extraordinary verse.
Galatians 5:13 ~~ Here is the summary statement of Galatians: "You were called to freedom, brethren."
Galatians 5:13-14 ~~ With these verses, Paul turns from defending the doctrine of Christian liberty to exhorting and encouraging its proper use -- for Christian fellowship, service, and love.
Galatians 5:15 ~~ Paul warns against the critical attitude embodied by the Law, saying how it might be turned against you by your enemy.
Galatians 5:16-17 ~~ To walk by the Spirit is to "crucify the passions and desires of the flesh" (5:24).
Galatians 5:19-21 ~~ "Deeds of the flesh" (list of vices), emphasizing works and actions. "Deeds" (plural) also implies variety.
Galatians 5:22-23 ~~ "Fruit of the Spirit" (list of virtues), emphasizing habits and traits. "Fruit" (singular) also implies unity.
Galatians 5:23 ~~ For such quality of virtue "there is no law" (see also 5:18, "If you are led by the Spirit you are not under the Law"). These virtues are sufficient without any requirement for action, for they will be imbued in every deed done by the person possessing such virtue.
Galatians 5:25-26 ~~ Here is a summary statement of the habits of vice, rooted in a rejection of hierarchy. We ought to avoid a spirit of boasting(when above), a spirit of cutthroat competitiveness (when beside), and a spirit of envy (when below).
Galatians 6:1-8 ~~ Paul outlines a doctrine of Christian unity and fellowship, considered in relief with individual moral responsibility. Paul seems to relish the sheer quantity of paradoxes in this section.
Galatians 6:1 ~~ We are to forgive and restore those who sin gently (to preserve their soul) and carefully (to preserve our own).
Galatians 6:2 ~~ Paul begins by outlining the duty for bear the loads of others (the law of Christian charity), before declaring that we can only bear our own loads when we come before judgment (v. 4-5).
Galatians 6:3-4 ~~ Another paradox: we are to take pride in our own work, insofar as we approach Christ, even while we are deceived if we think ourselves to be more than nothing.
Galatians 6:6 ~~ Another paradox, or else a non sequitur: we must bear others' loads (for charity), but can only bear our own loads (for judgment), but must "share all good things" with those who teach the word or instruct us in goodness (implying a duty to provide for teachers and evangelists).
Galatians 6:7-9 ~~ "Whatever a man sows, this he will also reap." Redemption and restoration are tied to Spirit and grace, but inheritance of the blessing is directly linked to works of faith.
Galatians 6:11 ~~ Paul takes the pen in hand, and laughs at the contrast between his handwriting and the fine meticulous penmanship of a scribe.
Galatians 6:12-13 ~~ The Judaizers advocate circumcision not as a doctrine truth, but to stave off persecution and boost conversion rates among Jewish audiences. These are largely political considerations, which Paul considers hypocritical and lacking consideration for the Gentile believers. On the other hand, by practicing circumcision, early Christianity could be associated with Jewish rites that were protected by and from Roman interference.
Galatians 6:15-16 ~~ The works of the Law and differences under the Law are meaningless in light of the restoration of the whole Creation by the cross (see also 5:6).
Galatians 6:17 ~~ Paul concludes with a personal appeal for doctrinal peace and for recognition of his authority in light of his suffering condition (perhaps alluding to his "illness" from 4:13, or "thorn in the flesh" from 2 Cor. 12:7).
The grace of our Lord Jesus Christ be with you spirit, brethren. Amen.
Saturday, February 20, 2010
Welcome to the Blog
Teleology, or the study of ends and purposes, plays a vital role in classical and medieval philosophy. It simply asks: what is the point? I'm being slightly ironic, since that was an awfully roundabout way to introduce this blog's mission statement.
I am a Christian, and I seek to be a thoughtful Christian. My faith arises first from reason, and only then from personal experience, so this blog will explore theological questions with an analytical eye. My role models in this endeavor are St. Thomas Aquinas and C.S. Lewis.
I am an intellectual omnivore. I truly love wisdom and knowledge, however it manifests itself. I enjoy abstract questions, though I generally try to understand and present such ideas in applicable ways. Thus, this blog will also explore a range of topics -- not just philosophical theology -- with an eye towards broad themes.
Lastly, I am dedicated to an ideal of the public forum, to the notion that humans are political creatures who find their fulfillment in thought and in community. Is this not the lesson of Matthew 22:36-40? "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" necessitates a life of the mind, just as "You shall love your neighbor as yourself" entails a life within a broader community.
This pretty well encapsulates the purpose of this blog, and might also serve as a mission statement for my life. I wish to spur myself and others to the more noble path, to a life of contemplation and community.
God bless you all.
I am a Christian, and I seek to be a thoughtful Christian. My faith arises first from reason, and only then from personal experience, so this blog will explore theological questions with an analytical eye. My role models in this endeavor are St. Thomas Aquinas and C.S. Lewis.
I am an intellectual omnivore. I truly love wisdom and knowledge, however it manifests itself. I enjoy abstract questions, though I generally try to understand and present such ideas in applicable ways. Thus, this blog will also explore a range of topics -- not just philosophical theology -- with an eye towards broad themes.
Lastly, I am dedicated to an ideal of the public forum, to the notion that humans are political creatures who find their fulfillment in thought and in community. Is this not the lesson of Matthew 22:36-40? "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" necessitates a life of the mind, just as "You shall love your neighbor as yourself" entails a life within a broader community.
This pretty well encapsulates the purpose of this blog, and might also serve as a mission statement for my life. I wish to spur myself and others to the more noble path, to a life of contemplation and community.
God bless you all.
Wednesday, January 27, 2010
Contemplations in Theology: #13
Salvation is possible for those who do not know the name of Jesus Christ.
I am no Univeralist. There are certain definite truths, and there is only one path that leads to God: namely, the person of Jesus Christ. But it is worthwhile to ask: who is on that path? What do we mean when we speak of ourselves as 'followers' of Jesus Christ?
Most orthodox Christians rely on the relatively simple answer of Romans 10:9: "That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." Those who submit themselves to Him are "being justified as a gift by His grace through the redemption which is in Christ Jesus" (Romans 6:24). Faith in Christ is the defining trait of the Christian doctrine of salvation.
But the simple answer does not fully satisfy, for it leaves several questions unresolved.
Before or after the Incarnation, there have been perhaps billions of people who live their lives in ignorance of the Gospel. What is the fate of the multitude who never heard the name of Christ?
In The Abolition of Man, C.S. Lewis wrote of the concept of the "Tao" as a universal ideal, common to Plato, Aristotle, the Stoics, the Eastern mystics, and the Christians. "It is the doctrine of objective value, the belief that certain attitudes really are true and others really are false, to the kind of thing the universe is and the kind of things we are." This is at the heart of my point.
There is a universal conception of the True, the Good, and the Beautiful which every person possesses simply by virtue of being a human being created in the image of God.
Plato argued that we derive our standards for value-judgments from Forms; we can speak of things as "good" because we have experienced the Form of the Good. Christianity associates these Forms, and especially the Form of the Good, with God. Therefore, this takes our argument a step further.
Our knowledge and desire of the True, Good, and Beautiful is in fact the very essence of our humanity, and at the very heart of our identity as human beings created in the image of God. I would argue that the imago dei is precisely this desire for the true, good, and beautiful -- in other words, our rational, moral, and aesthetic capacities.
John 1:1 states: "In the beginning was the Word." This is a vital truth about Jesus Christ. It states: Jesus Christ may be "the Word made flesh," but when we confess the name of Jesus Christ, we are fundamentally confessing "the Word [as] God." But what is this "Word" (Gk Logos)? Is it not the Tao described by Lewis, or the "Forms" seen by Plato? Could we not say, in fact, that the Word is the ultimate manifestation of the True, Good, and Beautiful?
We are created in the image of God. We are born with a desire for these noble ideals; that is, with a desire for the Word. Human religiosity is thus driven by our common human need to sate the desire for these perfections. As Christians, we believe the satisfaction of that desire lies in knowledge of our personal and provident God. What's more, there is an even deeper satisfaction in knowledge of the Word made flesh, the person of Jesus Christ.
But for those who do not even know the name of Christ, how can they sate this desire? For those who know neither the transcendence of God the Father nor the immanence of God the Son, where are they to turn?
If special revelation fails, or if it is simply not available, could general revelation suffice?
Romans 2:11-16 suggests it would.
A similar point was made by Thomas a Kempis in The Imitation of Christ: "The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy."
These passages assert that we are judged and our salvation determined according to our degree of knowledge. As Jews were judged by their adherence to the Law, we as Christians are judged by our faith in Christ as the Word made flesh. But just as the Gentiles without knowledge of the Law were judged by the standards of conscience and reason, so too are those without knowledge of Christ judged by their desire for the Word.
I do not believe in salvation outside of Christ. I merely wish to argue that those who are ignorant of the Word made flesh can still be saved by their adherence to the Word.
Indeed, on the day of judgment when each of us is brought before the great white throne, those who have lived their lives in pursuit of the Word will see its incarnation before their eyes. If they have truly sought Christ when they could only perceive Him through a glass darkly, then their souls will leap at the chance to see face to face.
Some may argue that this doctrine diminishes the importance of "the Word made flesh" and of special revelation. I say, with Paul in Romans 3:1-3, not at all. "Then what advantage has the Jew? Or what is the benefit of circumcision? Great in every respect. First of all, that they were entrusted with the oracles of God." As Christians, we can enjoy intimately a relationship with God--we can in fact experience the good, the true, and the beautiful--when those without Christ seek such blessing from afar. We can see with clarity what others can only see shrouded in shadow.
We are held to a higher standard than others, for we have witnessed the power of the Presence of God. After all, the more fully we enter the Beatific Vision, the more we can see of the face of God, the more we ought to love and desire Him.
This should be profoundly disconcerting: the holier we are, the holier we are expected to become. Yet here lies the fear of the Lord, and the beginning of wisdom.
Before I close this note, I want to take a complicated and probably controversial detour. This argument I have outlined need not be limited to those who do not know of Christianity at all. What of those who know only a little, or whose knowledge is mixed with error?
We are imperfect vessels bearing the name of a perfect God. It should not surprise us, then, if our lives and sins prove to be distracting from the Gospel that we preach. But what can we say if those who have ears to hear are unable to hear, because of the deafening sins of the Christian?
What are we to say to the altar-boy who rejects Christianity because he associates the Church with the pedophile priest, with grotesque sins and abuses of authority? Are we prepared to say that he is damned for taking that stand? If he thought that this sinful priest was representative of the Christian faith, he would distance himself from that faith, even if he possessed a pure desire for the Word.
What are we to say to those natives of Africa and America who only knew Christianity in the context of imperialism, racism, and death? Indeed, here is a terrifying possibility: what if their rejection of Christianity was indeed an act of virtue? For it could not be praiseworthy to love a God of violence and hatred, and if that is all they knew the Christian God to be, then it might have been a deed performed by a gentle and loving heart to reject such a message. In this scenario, could we not say that they were closer to the kingdom of God, precisely because of their rejection of the Gospel?
Even if the error is entirely the fault of misperception, and is not the fault of any Christian's sin or moral failing, the point remain. If you are entirely motivated by desire for the Word, and you are confronted with a faith that seems to conflict with the ideals you seek, would you not reject it?
At the end of The Last Battle, C.S. Lewis places a Calormene soldier in the midst of the "real Narnia" with the company of true followers of Aslan. When this soldier first encounters the "great Lion,"
I do not believe that all people will be saved. I do not believe that all ways lead to heaven. I do not believe that we should be content to let error remain. But I cannot believe that errors of mind disqualify the yearnings of our hearts and souls, not when God sees every one of us in our inmost being.
And that is why I assert, with some trepidation, that salvation is possible even for those who do not believe in the Christian faith.
I am no Univeralist. There are certain definite truths, and there is only one path that leads to God: namely, the person of Jesus Christ. But it is worthwhile to ask: who is on that path? What do we mean when we speak of ourselves as 'followers' of Jesus Christ?
Most orthodox Christians rely on the relatively simple answer of Romans 10:9: "That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." Those who submit themselves to Him are "being justified as a gift by His grace through the redemption which is in Christ Jesus" (Romans 6:24). Faith in Christ is the defining trait of the Christian doctrine of salvation.
But the simple answer does not fully satisfy, for it leaves several questions unresolved.
Before or after the Incarnation, there have been perhaps billions of people who live their lives in ignorance of the Gospel. What is the fate of the multitude who never heard the name of Christ?
In The Abolition of Man, C.S. Lewis wrote of the concept of the "Tao" as a universal ideal, common to Plato, Aristotle, the Stoics, the Eastern mystics, and the Christians. "It is the doctrine of objective value, the belief that certain attitudes really are true and others really are false, to the kind of thing the universe is and the kind of things we are." This is at the heart of my point.
There is a universal conception of the True, the Good, and the Beautiful which every person possesses simply by virtue of being a human being created in the image of God.
Plato argued that we derive our standards for value-judgments from Forms; we can speak of things as "good" because we have experienced the Form of the Good. Christianity associates these Forms, and especially the Form of the Good, with God. Therefore, this takes our argument a step further.
Our knowledge and desire of the True, Good, and Beautiful is in fact the very essence of our humanity, and at the very heart of our identity as human beings created in the image of God. I would argue that the imago dei is precisely this desire for the true, good, and beautiful -- in other words, our rational, moral, and aesthetic capacities.
John 1:1 states: "In the beginning was the Word." This is a vital truth about Jesus Christ. It states: Jesus Christ may be "the Word made flesh," but when we confess the name of Jesus Christ, we are fundamentally confessing "the Word [as] God." But what is this "Word" (Gk Logos)? Is it not the Tao described by Lewis, or the "Forms" seen by Plato? Could we not say, in fact, that the Word is the ultimate manifestation of the True, Good, and Beautiful?
We are created in the image of God. We are born with a desire for these noble ideals; that is, with a desire for the Word. Human religiosity is thus driven by our common human need to sate the desire for these perfections. As Christians, we believe the satisfaction of that desire lies in knowledge of our personal and provident God. What's more, there is an even deeper satisfaction in knowledge of the Word made flesh, the person of Jesus Christ.
But for those who do not even know the name of Christ, how can they sate this desire? For those who know neither the transcendence of God the Father nor the immanence of God the Son, where are they to turn?
If special revelation fails, or if it is simply not available, could general revelation suffice?
Romans 2:11-16 suggests it would.
"For all who have sinned without the Law will also perish without the Law, and all who sinned under the law will be judged by the Law; for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified. For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus."
A similar point was made by Thomas a Kempis in The Imitation of Christ: "The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy."
These passages assert that we are judged and our salvation determined according to our degree of knowledge. As Jews were judged by their adherence to the Law, we as Christians are judged by our faith in Christ as the Word made flesh. But just as the Gentiles without knowledge of the Law were judged by the standards of conscience and reason, so too are those without knowledge of Christ judged by their desire for the Word.
I do not believe in salvation outside of Christ. I merely wish to argue that those who are ignorant of the Word made flesh can still be saved by their adherence to the Word.
Indeed, on the day of judgment when each of us is brought before the great white throne, those who have lived their lives in pursuit of the Word will see its incarnation before their eyes. If they have truly sought Christ when they could only perceive Him through a glass darkly, then their souls will leap at the chance to see face to face.
Some may argue that this doctrine diminishes the importance of "the Word made flesh" and of special revelation. I say, with Paul in Romans 3:1-3, not at all. "Then what advantage has the Jew? Or what is the benefit of circumcision? Great in every respect. First of all, that they were entrusted with the oracles of God." As Christians, we can enjoy intimately a relationship with God--we can in fact experience the good, the true, and the beautiful--when those without Christ seek such blessing from afar. We can see with clarity what others can only see shrouded in shadow.
We are held to a higher standard than others, for we have witnessed the power of the Presence of God. After all, the more fully we enter the Beatific Vision, the more we can see of the face of God, the more we ought to love and desire Him.
This should be profoundly disconcerting: the holier we are, the holier we are expected to become. Yet here lies the fear of the Lord, and the beginning of wisdom.
Before I close this note, I want to take a complicated and probably controversial detour. This argument I have outlined need not be limited to those who do not know of Christianity at all. What of those who know only a little, or whose knowledge is mixed with error?
We are imperfect vessels bearing the name of a perfect God. It should not surprise us, then, if our lives and sins prove to be distracting from the Gospel that we preach. But what can we say if those who have ears to hear are unable to hear, because of the deafening sins of the Christian?
What are we to say to the altar-boy who rejects Christianity because he associates the Church with the pedophile priest, with grotesque sins and abuses of authority? Are we prepared to say that he is damned for taking that stand? If he thought that this sinful priest was representative of the Christian faith, he would distance himself from that faith, even if he possessed a pure desire for the Word.
What are we to say to those natives of Africa and America who only knew Christianity in the context of imperialism, racism, and death? Indeed, here is a terrifying possibility: what if their rejection of Christianity was indeed an act of virtue? For it could not be praiseworthy to love a God of violence and hatred, and if that is all they knew the Christian God to be, then it might have been a deed performed by a gentle and loving heart to reject such a message. In this scenario, could we not say that they were closer to the kingdom of God, precisely because of their rejection of the Gospel?
Even if the error is entirely the fault of misperception, and is not the fault of any Christian's sin or moral failing, the point remain. If you are entirely motivated by desire for the Word, and you are confronted with a faith that seems to conflict with the ideals you seek, would you not reject it?
At the end of The Last Battle, C.S. Lewis places a Calormene soldier in the midst of the "real Narnia" with the company of true followers of Aslan. When this soldier first encounters the "great Lion,"
I fell at His feet and thought, "Surely this is the hour of death, for the Lion (who is worthy of all honor) will know that I have served Tash [the pagan god] and not Him. Nevertheless, it is better to see the lion and die, than to be kind of the world and live and not have seen Him. But the Glorious One bent down and touched my forehead with his tongue and said, 'Son, thou are welcome.' But I said, 'Alas, Lord, I am no son of Thine but a servant of Tash.' He answered, 'Child, all the service thou has done to Tash, I account as service done to me." Then by reason of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, "Lord is it true, as the Ape [the false prophet] said, the thou and Tash are one?" The Lion growled so that the earth shook (but his wrath was not against me) and said, "It is false. Not because he and I are one, but because we are opposites, I take to me the services that thous hast done to him, for I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man do a cruelty in my name, than though he says the name Aslan, it is Tash whom he serves and by Tash his deed accepted. Dost Thou understand child?" I said, "Lord, Thou knowest how much I understand." But I also said (for the truth constrained me), "Yet I have been seeking Tash all my days." "Beloved" said the Glorious One, "unless thy desire had been for me thou wouldst not have sought so long and so truly, for all find what they truly seek."
I do not believe that all people will be saved. I do not believe that all ways lead to heaven. I do not believe that we should be content to let error remain. But I cannot believe that errors of mind disqualify the yearnings of our hearts and souls, not when God sees every one of us in our inmost being.
And that is why I assert, with some trepidation, that salvation is possible even for those who do not believe in the Christian faith.
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