Theology, to be Christian, is by definition practical. Either it serves the formation of the church or it is trivial and inconsequential. Preachers are the acid test of theology that would be Christian. Alas, too much theology today seems to have as its goal the convincing of preachers that they are too dumb to understand real theology. Before preachers buy into that assumption, we would like preachers to ask themselves if the problem lies with theologies which have become inconsequential.
– Stanley Hauerwas & Will Willimon, Resident Aliens
This summer working at the hospital, I’ve had several visits with people in isolation rooms. To go visit them, I have to put on a gown and rubber gloves and sometimes a mask. When I leave the room, I throw all these things away and wash my hands again.
I do all this because the person is infected and diseased and cannot be let out of the room.
Now, by one way of thinking, the doctor’s work is to kill off the infection, so the patient will be saved. But thought of another way, the real problem the patient has here is that he is dangerous to everyone around him and can’t leave that room. The ultimate bad result is that he will die and never leave that room again. What he needs to be liberated from is that isolated room and freed to be back in the world again. In order to do that, his infection has to be purged from him. Killing the infection is a means by which his liberation from isolation is made possible.
By way of analogy, sin is a contamination and disease. So long as we are so infected, we cannot get out of the isolation cell know as the world, both because we are too weak to do it but not inconsequentially because we are dangerous to those on the outside. Granted, it is a spacious and often comfortable isolation room, but we are trapped and unable to enter the world that is without sin and corruption so long as we are tainted.
Jesus came to usher us into that holy, pure, and beautiful kingdom. But first, our sins must be purged by the means of cross and forgiveness. Our sin must be dealt with as a necessary step to salvation, but that is not salvation itself. Salvation is getting out of the room.
Like all analogies, this is clumsy and limited, but I think there is something useful here.
Yes, it is an hour long, but it is typically excellent NT Wright on Paul as the first theologian and the necessity of theology in the life of the church.
I really don’t understand this.
A fellow pastor posted on his Facebook page this blog post from a self-identified progressive Christian blogger and ordained Presbyterian minister. My fellow pastor lauded the post as providing great food for thought.
The point of the post, if you don’t want to read it, is that Jesus never said he was God in Matthew, Mark, and Luke, so worshiping Jesus as God should not be a requirement for calling ourselves Christians. The writer informs us that he calls himself a Christian because Jesus is the best teacher he knows about “this god thing.” The title of the blog post does not beat around the bush: Jesus Is Not My God.
As I say, I don’t understand this.
I’m not terribly familiar with the doctrinal standards of the Presbyterian Church (USA), but I assume somewhere in there it talks about Jesus being God. I feel fairly confident about this because this has been a more or less settled question for 1,700 years. What I read of John Calvin and what I’ve read about John Knox suggests to me that they took the whole Jesus is God thing pretty seriously, too.
The blog writer says he is not trying to say orthodox Christians are wrong (I’m allowed to use orthodox in this case, right Via Media?). He just wants to be free to call himself a Christian even though he openly denies that Jesus is God.
Of course, it is a free country. If he wants to call himself a rhubarb pie, he can do so. But the rest of us are still allowed to tell him he is wrong.
Right? Could we still do that if he were a United Methodist?
God “will repay each person according to what they have done.” To those who by persistence in doing good seek glory, honor, and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. (Romans 2:6-8, NIV)
The larger context of this passage is that God’s response to good and evil ignores the distinction between Jew and Gentile, but we should not let the distinction that Paul feels he has to make a case for obscure from our vision the claims about God that Paul feels no need to defend because everyone agrees, namely that God punishes those who do evil and rewards those who persist in doing good.
This is so fundamental to biblical religion that we render the Bible incomprehensible if we suppress this fundamental claim about God.
The old Methodist teaching took this for granted. And it equally took for granted that we are no able to do the persistent good that Paul writes about. We might do good here or there, but we cannot form a life grounded in persistent goodness out of our own resources. And we cannot erase the crippling stain of sin by our own good deeds. We cannot, in other words, deserve the reward.
This old Methodist message has many detractors in United Methodism, but what I have find even more perplexing is the resistance to the fundamental biblical claim about God rewards those who do good and punishes those who do evil.