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You can tune in each Tuesday (for now) on either Apple or Spotify!

Apple - tinyurl.com/gkacam

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1 Peter 3:13-22

13 Who can really hurt you if you are dedicated to doing good?

14 If you’re derided for your faithfulness to the covenant,
you’re blessed.
Don’t fear your opponents;
don’t be intimidated.

15 But revere in your hearts the Messiah as the Holy Lord.
Always be prepared to explain your hope
to anyone who asks you about it,
but do it with tenderness and respect,

16 keeping a clear conscience,
so that, when you are mistreated,
those who malign your Messiah-led faithfulness may be ashamed.

17 God’s will is:
It is better to suffer for doing what’s right
than it is to ever do evil.

18 For the Messiah also suffered once for sins –
the one faithful to the covenant
for those unfaithful to the covenant.

In order to bring us to God,
he was executed in the flesh but made alive again in the Spirit,

19 by which he went and proclaimed to the imprisoned spirits

20 who in long ago times
did not obey the God who waited patiently while Noah built the ark,
in which a few people – eight – were saved through water.

21 Baptism is an echo of this,
and now saves us
not by washing dirt from the body
but as a promise of God’s faithfulness
through the resurrection of the Messiah Jesus,

22 who has gone into heaven
and is at the right hand of God,
with angels, authorities, and powers
under his command.

- translated by KHM, 5/17/2017

The Cost of Proclaiming the Gospel

A reminder that Jesus and his gospel are offensive even to many religious people:

"Jesus,
filled with the power of the Spirit,
returned to Galilee,
and a report about him spread through all the surrounding country.

He began to teach
in their synagogues
and was praised by everyone.

When he came to Nazareth,
where he had been brought up,
he went to the synagogue
on the sabbath day,
as was his custom.
He stood up to read,
and the scroll of
the prophet Isaiah
was given to him.
He unrolled the scroll
and found the place
where it was written:

'The Spirit of the Lord is upon me,
because he has anointed me to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord's favor.'

And he rolled up the scroll, gave it back to the attendant, and sat down.
The eyes of all in the synagogue were fixed on him.
Then he began to say to them,
'Today, in your hearing, this scripture is fulfilled.'

All spoke well of him and were amazed at the gracious words
that came from his mouth.
They said, 'Is not this Joseph's son?'

He said to them,
'Doubtless you will quote to me this proverb:
Doctor, cure yourself!
And you will say,
Do here also in your hometown
the things that we have heard you did at Capernaum.'

And he said, 'Truly I tell you, no prophet is accepted in the prophet's hometown.
But the truth is,
there were many widows in Israel in the time of Elijah,
when the heaven was shut up three years and six months,
and there was a severe famine over all the land;
yet Elijah was sent to none of them except to a widow at Zarephath in Sidon.
There were also many lepers in Israel in the time of the prophet Elisha,
and none of them was cleansed except Naaman the Syrian.'

When they heard this, all in the synagogue were filled with rage.
They got up, drove him out of the town,
and led him to the brow of the hill on which their town was built,
so that they might hurl him off the cliff.
But he passed through the midst of them and went on his way."

- Luke 4:14-30 (NRSV, adapt)

Easter 2011

"After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

"There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men.

"The angel said to the women, 'Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: "He has risen from the dead and is going ahead of you into Galilee. There you will see him." Now I have told you.'

"So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. Suddenly Jesus met them. 'Greetings,' he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, 'Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.'"

(Matthew 28:1-10, NIV 2011)

Palm Sunday 2011

"A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of him and those that followed shouted,

'Save us,
Son of David!
Blessed is he
who comes
in the name
of the Lord!
Save us to the
highest heaven!'

"When Jesus entered Jerusalem, the whole city was stirred and asked, 'Who is this?'

"The crowds answered, 'This is Jesus, the prophet from Nazareth in Galilee!'"

- Matthew 21:8-11 (NIV 2011, adapt)

On the Lenten Lectionary

"The temptation for this Sunday and the next several Sundays will be to omit readings and/or to shorten the lengthy gospel readings. Resist that temptation. These are the church's stories. They are not yours to dismiss because they are inconvenient and invade the time concerns you have. When you entered the covenant of ordained as deacons and elders or when you signed your paperwork as a local pastor or pastor from another denomination, you affirmed that you were persuaded 'that the scriptures of the Old and New Testaments contain all things necessary for salvation' and you promised loyalty to The United Methodist Church, 'accepting its order, liturgy, doctrine and discipline . . .' (United Methodist Book of Worship, 689, 695). Therefore, read the entirety of these readings out of your persuasion and your acceptance of the liturgy, trusting the Spirit of God to do what God wants to do in the hearts of the people."

- Taylor Burton-Edwards,

Director of Worship Resources for the

General Board of Discipleship of
The United Methodist Church

Devil in Disguise

"...the Spirit led Jesus up into the wilderness so that the devil might tempt him. After Jesus had fasted for forty days and forty nights, he was starving. The tempter came to him and said, 'Since you are God’s Son, command these stones to become bread.'

"Jesus replied, 'It's written, People won’t live only by bread, but by every word spoken by God.'

"After that the devil brought him into the holy city and stood him at the highest point of the temple. He said to him, 'Since you are God’s Son, throw yourself down; for it is written, I will command my angels concerning you, and they will take you up in their hands so that you won’t hit your foot on a stone.'

"Jesus replied, 'Again it’s written, Don’t test the Lord your God.'

"Then the devil brought him to a very high mountain and showed him all the kingdoms of the world and their glory. He said, 'I’ll give you all these if you bow down and worship me.'

"Jesus responded, 'Go away, Satan, because it’s written, You will worship the Lord your God and serve only him.' The devil left him, and angels came and took care of him."

- Matthew 4:1-11 (Common English Bible)

One of my favorite Lenten practices is watching a few of the several movies made about Jesus. We are blessed to have so many films at our disposal thanks to DVDs, Netflix, and TV cable offerings.

One of my favorite Biblical films is 1965's The Greatest Story Ever Told. Not a critical success and a bit dragging in parts, this movie nevertheless has one of the best portrayals of the devil ever portrayed on film. British screen legend Donald Pleasence plays the devil as a hermit who seems almost an "everyman" figure. He is polite, soft-spoken, and seemingly kind...which makes this performance absolutely terrifying.

Were the devil to appear to me in all his dread - surrounded by flames, holding a pitchfork, hooves and tail apparent - I might be a bit frightened but not fooled. In Pleasence's hands, the devil becomes a figure easy to sit with, converse with, even befriend.

This is the devil of Matthew 4. He's not some monster from a Hammer horror film; he's not some superhuman demon from the infernal pits; he is...well, he's us. This is what makes the account of the temptation of Jesus so real.

Jesus may be tested by the offer of big dreams, but they are camouflaged by the commonplace, the ordinary, the everyday. What tests us are not typically outrageous schemes, but familiar, mundane habits - perhaps even with the approval or encouragement of an unbelieving world - which appear to be harmless but in actuality may have devastating effects on our souls, our witness for Christ or on those around us.

As we embark on the holy season of Lent, my prayer is that disciples of Jesus across the world are able to reflect not simply on the large issues of life, activism, and service, but also on the banal, the routine, the daily habits which prevent us from moving forward in holiness and in faithfulness to our crucified and risen Lord.

This post is part of the 2011 Lenten Blog Tour

sponsored by the publishers of the Common English Bible.

Simeon the Buzzkill

"Simeon blessed them and said to Mary his mother,
'This boy is assigned to be the cause of the falling and rising of many in Israel
and to be a sign that generates opposition
so that the inner thoughts of many will be revealed.
And a sword will pierce your innermost being too.'"

- Luke 2:34-35 (CEB)

The story of Simeon waiting to meet the Messiah is a lovely tale, one which warms the heart and fits easily in the comforts of the Christmas season. Had Luke's Gospel only shared the remark of Simeon's fulfilled hopes, surely this would be a favorite vignette of many Christians. Unfortunately, as so often happens with prophets in Scripture, Simeon opens his mouth to speak, and in addition to the charming dreams of a pious old man we also receive perplexing - even violent - words which shatter the beauty of the scene and create a sense of foreboding and uneasiness.

Simeon's words make the point that Jesus is not and was never meant to be a point of unity, but rather a point of division. In Wesleyan orthodoxy, one's reaction to the gospel, after all, helps determine one's eternal destiny. There is an element to the gospel, therefore that is extremely exclusivist, in spite of the desire of many Church elites to lift up inclusivism as a primary doctrine.

We need to be reminded that the faithfully proclaimed demands of the gospel will repel as well as attract; not everyone is eager to lay everything at the feet of a poor Jew from 1st century Palestine and to acknowledge that this Jew is God incarnate in human flesh and the absolute Lord of one's life.

Elsewhere in Luke's Gospel account, we read these shocking words of Jesus:

"I came to cast fire upon the earth. How I wish that it was already ablaze!... Do you think that I have come to bring peace to the earth? No, I tell you, I have come instead to bring division. From now on, a household of five will be divided—three against two and two against three. Father will square off against son and son against father; mother against daughter and daughter against mother; and mother-in-law against daughter-in-law and daughter-in-law against mother-in-law."

-Luke 12:54-59 (CEB)

This is why pushing too hard in the Church for full inclusivism can be dangerous; definitionally, if sadly, the Kingdom does not include everyone. Not everyone is interested in acknowledging the Lordship of Jesus, and those who reject Jesus may be in for a sad realization when he returns.

John Wesley, in his notes on the New Testament, said of Jesus, "...he will be a savour of death to some, to unbelievers; a savour of life to others, to believers." Strong stuff. Not to be dismissed easily. Trying to be inclusive can be a good thing as long as we admit the gospel-imposed limitations of such practice. Not every behavior or decision can be affirmed in the Kingdom of God.

Simeon introduces to us a painful aspect of the gospel through his words to Mary, but, though they are not easy words, they are important and should not be ignored. We need Simeon's words at Christmas to put the miracle of the Incarnation and God's soteriological plan into its proper perspective. Obedience can be difficult, and it carries a price.

This post is part of the 2010 Advent Blog Tour
sponsored by the publishers of the Common English Bible.

Why Christians Should Celebrate Halloween, Part 2: The Lordship of Christ & Colossians 2

"See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority. In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

"When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

"Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow. Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: 'Do not handle! Do not taste! Do not touch!'? These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence."

- Colossians 2:8-23 (NIV)

The first and most important fact established in Colossians 2:8-23 (indeed, in the entire epistle) is the Absolute Lordship of Jesus Christ. Jesus, who is fully divine though incarnate in human flesh, is the Lord of All There Is; there is nothing over which he does not reign supreme. This fundamental truth is one of the foundations of Christianity; many would say it is the foundation. Certainly, Christians can agree on the central reality of Jesus' Lordship.

Second, the passage teaches us that Jesus has already triumphed over the "powers and authorities" of evil, having "disarmed" them by the power of the Cross. In other words, the evil, demonic powers of the world - call them sin, Satan, Beelzebub, Death, demons, disease, hate, war, country music, etc. - are defeated enemies who simply have not yet admitted defeat, and are trying to take out as many of us as possible before they are completely stripped of power. But, ultimately, these evil powers are subservient to the first theological point established here...the Lordship of Christ. They have no power over Jesus.

Third, we learn in this passage that Christians have been "given fullness in Christ", have put off "the sinful nature" by being circumcized into the Body of Christ through baptism and faith. Having experienced the New Birth, we are now alive in Christ and forgiven, no longer bound by "the written code with its regulations". Essentially, this means that the evil powers and authorities of this world are not our lords. They have no power over Jesus; they have no power, therefore, over those who are one with Christ.

Presumably, these three theological points are aspects of Biblical faith with which most Christians find agreement.

But the writer of Colossians, whom I believe may well have been St. Paul (despite the doubts of many scholars), "fills in the blanks" beautifully with some tasty little details, which can affect how we note Halloween.

"See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ...And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross...Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day."

St. Paul writes that we are not to heed human tradition which flies in the face of the theological truths already established about our Faith...namely the Lordship of Jesus Christ, the defeat of the evil powers of the world, and our participation in Jesus' victory.

Why, then, are Christians reluctant to celebrate Halloween, some calling it "the Devil's Day"? Let me be as perfectly clear as I can be: the Devil has no day. Jesus is Lord of every day of the year, including October 31. To claim that evil has some kind of extra power on that one night is nothing short of apostasy, for it denies the absolute Lordship of Jesus. Definitionally, for the Christian, Halloween is no more or less sacred or holy than Christmas, Easter, or Super Bowl Sunday; Jesus presides over every day of the year. Evil has no authority over Jesus, nor over his saints.

The apostle goes on to write that, on the Cross, Jesus so humiliated the powers and authorities of this world that he "made a public spectacle of them". Were it not for the horrors of Good Friday, one can almost picture the Heavenly Host openly laughing at the demonic hordes, who believed they had triumphed but had actually suffered the greatest defeat in history. Jesus embarrassed the evil powers, he humiliated them, he made a public spectacle of them. What a great truth!

It seems to me that Christians have a tremendous opportunity each Halloween to remember and mark Hell's humiliation. By donning masks, we are openly mocking the evil forces which would seek to destroy us but are powerless to do so. We are saying to the satanic minions of the underworld, "There is nothing you can do to me; Jesus has won the victory! I openly mock you, as my Lord did, and, like him, I make a public spectacle of you!" Viewed as an opportunity and not a hurdle, it's a wonder that more evangelical Christians don't dress up on Halloween.

Finally, we learn a lesson that can help us in our darkest days. St. Paul writes that we should not worry about being judged by what holidays we keep or fail to keep. Those who would judge based on whether or not we celebrate Christmas, or Easter, or Pentecost, or All Saints, or Halloween, are engaged in what the apostle refers to as "false humility". Are we more or less holy because we don a mask, play with children and eat candy? Hardly; we are sanctified by the blood of Christ and the Holy Spirit. Already made holy and, hopefully, growing in holiness daily, no mask or holiday can alter what Jesus has done for us.

So, if on Halloween one chooses to celebrate Jesus' Lordship and his victory over evil, the complaints of detractors should not be a concern. Likewise, if someone is struggling with issues surrounding Halloween, whether it is questioning the Lordship of Christ, doubting the completeness of his victory, or because of racism, those who have chosen to celebrate should not actively attack those who have chosen to abstain. Prayer is a far more appropriate and effective response.

You may not agree with this exegesis of Colossians 2 which, I confess, contains some eisegesis. But I urge you to ponder these issues and pray on them.

My final post will deal with issues of racism surrounding Halloween as well as the incarnational ministry to which we are called each day, even on October 31.

"Who will go for us?": Henotheism & Isaiah 6

"And I heard the voice of the Lord saying, 'Whom shall I send, and who will go for us?' Then I said, 'Here am I! Send me.'"

- Isaiah 6:8 (RSV)

Who is the "us" mentioned in Isaiah 6:8?

In traditional Christian theology, this has typically been interpreted as a pre-Incarnation reference to the Holy Trinity. Certainly, John Wesley's Explanatory Notes take this view. While that is certainly a legitimate interpretation, I'm not convinced that it's entirely accurate.

Isaiah of Jerusalem's ministry took place in the seventh and eighth centuries B.C. The world was unquestionably polytheistically pagan at that time. It was taken for granted, in fact, that there existed many, many gods.

Other nations found Israel odd largely because they were at least officially devoted to one god, YHWH. But early Hebrew religion did not claim that YHWH was the only god; the claim was made simply that YHWH was the sovereign god, and that the Hebrews were allowed to worship no other god.

The belief that while there are many gods only one should be worshiped is called "henotheism" by scholars, "monolatry" by theologians. Personally, I prefer the former term, as it seems less aggressive and more merciful to our ancestors in the faith.

I believe that the Hebrews were orginally henotheistic...perhaps the first true henotheists in the world. Abraham, Isaac, Jacob, Moses...they all seem to have been willing to accept the idea that other gods existed (or at least other divine beings), but were adamant in their devotion to YHWH as their unique covenantal god.

The first of the Ten Commandments seems fairly henotheistic to me, as the sole worship of YHWH is strongly endorsed without denying the existence of other divine beings. Some of the more repulsive stories of sin in the Old Testament refer to human sacrifice (especially of children) to terrible gods such as Chemosh and Molech...evidence that Israel at times practiced actual polytheism, and not even true henotheism.

In short, I believe that to be a faithful Jew for many centuries meant being a faithful henotheist. Isaiah of Jerusalem certainly qualifies. I believe that when the prophet hears and records God's words in Isaiah 6:8, he hears them through the lens of henotheism. God revealed his presence, truth, and salvation gradually, preparing us for his Incarnation.

When we read the words, therefore, "...who will go for us...", "us" refers to the other members of the heavenly court...the "hosts of heaven".

This is one reason why one of my favorite titles for God is "YHWH Sabaoth"... "the LORD of hosts" (used powerfully by Martin Luther in verse two of the first great Protestant anthem "A Mighty Fortess Is Our God"), and why I often use Bible translations which retain this translation, such as the RSV, NRSV, and ESV (the NIV and TNIV translate the phrase as "Sovereign LORD" which, while true, doesn't capture the full thrust of its historic meaning).

It's also a reason why perhaps my favorite creation story in the Old Testament is Psalm 89, which is really a masterpiece of henotheistic thought, recounting the tale of "YHWH Elohim Sabaoth", the Divine Warrior, who presides over his heavenly court and defeats the monster of chaos ("Rahab") to construct the world. Very Near Eastern, very mythological, extremely beautiful (though, like the more famous stories in Genesis 1 and 2, not meant to be taken completely literally).

Henotheism is a very strong part of our faith heritage, but Hebrew religion did not remain henotheistic. At some point, likely during the period of the Babylonian captivity, the Jews made the transition from henotheism to monotheism. Psalm 89, formulated in the Davidic era (but likely perfected at a later date), portrays creation from a henotheistic perspective; the first of the two creation stories in Genesis, largely an Exile era work, is a masterpiece of monotheism.

Even in the Book of Isaiah, we can see the transition. Whereas Isaiah of Jerusalem (or "First Isaiah") operates from a henotheistic weltanschauung, "Second Isaiah" is decidely monotheistic, as these verses demonstrate. By the time Jesus was born, the Jews were strongly monotheistic...the first true monotheistic faith in the world (despite the highly inaccurate claims of Zoroastrianism scholars such as Mary Boyce).

What does this mean for us, practically? Not much. Judaism is today a monotheistic faith, as is Islam. Christianity is a modified monotheistic faith (though Trinitarian is a better term). Henotheism survives today among the Mormons and Jehovah's Witnesses, as well as among Zoroastrians. While a part of our faith history, it is not a part of the Church's present or future.

Still, as a lover of history and as someone who eagerly desires to understand how our faith grew into its current form, henotheism remains a fascinating subject for study.

(More on: Hebrew henotheism)

- modified from original post made on 1/31/07

A Lenten parable

"Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God as something to be exploited,
but emptied himself,
taking the form of a slave, being born in human likeness.
And being found in human form,
he humbled himself and became obedient to the point of death —
even death on a cross."

- Philippians 2:5-8 (NRSV)

One Sunday in worship, a congregation received a rather large family as visitors.

After the service, the family spoke with the pastor, explaining that they had been members of another neighborhood congregation but were looking for a new church home that would serve their needs. They proceeded to begin asking the pastor various questions about the ministry and life of her congregation.

The pastor interrupted them by asking questions about their family and their activities, both in and out of church. “I’m not sure that our congregation is the place for you,“ the pastor told them, “for when it comes to joining our fellowship, we are far more interested in those who are willing to serve than those who are willing to be served.”

3rd Sunday in Lent Year C

"Hey, all who are thirsty, come to the water! You who have no money, come! Buy and eat! Come! Buy wine and milk without money and without cost!

Why pay money for something that will not nourish you? Why spend your hard-earned money on something that will not satisfy? Listen carefully to me and eat what is nourishing! Enjoy fine food!

Pay attention and come to me! Listen, so you can live! Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises I made to David.

Look, I made him a witness to nations, a ruler and commander of nations.

Look, you will summon nations you did not previously know; nations that did not previously know you will run to you, because of the LORD your God, the Holy One of Israel, for he bestows honor on you.

Seek the LORD while he makes himself available; call to him while he is nearby!

The wicked need to abandon their lifestyle and sinful people their plans. They should return to the LORD, and he will show mercy to them, and to their God, for he will freely forgive them.

Indeed, my plans are not like your plans, and my deeds are not like your deeds, for just as the sky is higher than the earth, so my deeds are superior to your deeds and my plans superior to your plans."

- Isaiah 55:1-9 (NET, adapt.)

Biblical Inerrancy

Easter Sunday 2009!

"When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus' body.

Very early on the first day of the week, just after sunrise, they were on their way to the tomb and they asked each other, 'Who will roll the stone away from the entrance of the tomb?'

But when they looked up, they saw that the stone, which was very large, had been rolled away.

As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

'Don't be alarmed,' he said. 'You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, He is going ahead of you into Galilee. There you will see him, just as he told you.'

Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid."

- Mark 16;1-8 (NIV)

Good Friday 2009

"And at the ninth hour Jesus cried out in a loud voice, 'Eloi, Eloi,
lama sabachthani?',
which means, 'My God, my God, why have you forsaken me?'...

With a loud cry, Jesus breathed his last.

The curtain of the temple was torn in two from top to bottom."

- Mark 15:34, 37-38 (NIV)

Rerun: Kenosis

"Let the same mind be in you that was in Christ Jesus,
who,
though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient
to the point of death -
even death on a cross.
Therefore God also highly exalted him
and gave him the name that is above every name,
so that at the name of Jesus every knee should bend,
in heaven and on earth and under the earth,
and every tongue should confess that Jesus Christ is Lord,
to the glory of God the Father."

- Philippians 2:5-11 (NRSV)

This is my favorite passage in all of Scripture, and it is absolutely loaded with Christological claims...

• it presumes Jesus' pre-existence and "equality with God";
  
• it affirms that Jesus became incarnate in human flesh;
  
• it emphasizes Jesus' humility and obedience to God, even to the point of a gruesome death on the Cross;
  
• it clarifies that, on the Cross, Jesus really died; there was no pretending, no "show";
  
• it proclaims Jesus' subsequent exaltation and universal Lordship.

What a powerfully important passage!

Verse 7 has always intrigued me...particularly the phrase "emptied himself", which may have serious implications in Christology. The Greek root word used is "kenosis", which means, "to empty" or "to be emptied". While some translations render the phrase "made himself nothing" (NIV, ESV) or "made himself of no reputation" (KJV), I believe that these are attempts to interpret a difficult concept, that of the Son "emptying himself", rather than simply translations of the text.

It seems to me that in the Incarnation, the Son "emptied himself" of something, according to Philippians 2:7. The question is, "Of what did Jesus empty himself?"

I believe that Jesus emptied himself of the glory of divinity. If God were to appear to us in all of his glory, how could we survive? So, Jesus emptied himself of God's glory, while remaining fully God. St. Gregory of Nazianzus, in stanza 2 of his "Oration 37" speaks of it as a "...reduction and lessening of his glory".

Retaining the divine nature, being emptied of divine glory also meant that Jesus emptied himself of the "omni" qualities of God. Pre-Easter, Jesus, in my view, was not omniscient, was not omnipotent, and was certainly not omnipresent.

If he were omniscient, then why do we have these words in Mark 13:32, in which Jesus is speaking of the eschaton in the so-called "Marcan Apocalypse"...

"But about that day or hour no one knows,

neither the angels in heaven,

nor the Son, but only the Father."

Additionally, why do we have the claims of Luke 2:40 and 2:52 that Jesus grew in wisdom? It seems to me that, like every human being, he was learning - about God, about himself, and about his calling. That's one of the most human of qualities, and, if Jesus didn't need to learn and discover his calling, he may not have been fully human.

If he were omnipotent, then why do we have these words in Mark 6:5-6, during a visit to his hometown of Nazareth...

"...he could do no deed of power there,

except that he laid his hands on a few sick people and cured them.
And he was amazed at their unbelief."

Faith seems to be required in some way in order for Jesus to perform a miracle. This suggests that Jesus was limited in some way, and not all powerful.

I suppose I don't need to make the case that Jesus emptied himself of omnipresence. For one to make the claim that Jesus was omnipresent during his earthly ministry is to not only demonstrate a misunderstanding of human nature, but to seriously question Incarnational doctrine, which clearly affirms that Jesus lived in a definite place and time as a human being.

If Jesus had not emptied himself of these divine attributes, then he could not have been fully human. Imagine the baby in the Bethlehem manger. Now, picture that same baby as knowing everything, as being absolutely all powerful. He'd simply be playing human...toying with Mary and Joseph. This beautiful image can become very frightening, if the "baby" in the manger isn't really a "baby" in any sense that we would recognize; he's really quite monstrous.

So, Jesus emptied himself of divine glory, which includes the "omni" attributes, in order to become fully human. But, he remained fully divine. How can this be?

Our God is a god of paradoxes. The first shall be last, the last first. The God who never changes changed by becoming incarnate in human flesh. God is a god of wrath and mercy.

The Incarnation is a holy mystery. We can know in part, but not entirely (at least not yet). We may not be able to fully understand how it all works, but we can know that God does understand it, and that his reasons for doing things the way he did come out of his deep, abiding love for us.

It is a touching sign of grace that God is self-limiting in his love. This is part of the beauty of Philippians 2:5-11, and why I am thankful that it appears in the lectionary each year on Palm/Passion Sunday. It provides an excellent means to discuss not only the horrific tragedies of Holy Week, but also to talk about the greatness of God's love, and what the ways in which God modeled this love, to prepare us for heaven.

I am reminded of Charles Wesley's wonderful words...

"He left his Father's throne above

(so free, so infinite his grace!),

emptied himself of all but love,

and bled for Adam's helpless race.

'Tis mercy all, immense and free,

for O my God, it found out me!"

- "And Can It Be that I Should Gain"

(The United Methodist Hymnal #363)

- Originally posted 3/26/2007

Rerun: A Wesleyan Response to Inerrancy

The subjects of Biblical authority and inerrancy were topics of conversation at a recent meeting of the Pittsburgh District Committee on Ordained Ministry, a team on which I'm blessed to serve. This post was originally posted 10/16/2006, but I thought it appropriate to post again as "food for thought" to any interested readers.

____________________________

Donald Haynes of Hood Theological Seminary has written a column for The United Methodist Reporter in which he deals with the question, "Is the Bible literally the Word of God?" In the article, Haynes strongly affirms Biblical authority while essentially rejecting the notion of "inerrancy".

The belief that the Bible is "inerrant" is a Calvinist doctrine which, while "in the mix" since the 16th century, wasn't formalized until the early 20th century. In the light of the 19th century development of "modern" Biblical criticism, conservative Christians (who were soon dubbed "fundamentalists") declared a belief that the Bible is inerrant in order to combat the affect that modern criticism was having on the notion of Biblical authority. By the 1970s, many evangelicals had established the idea that inerrancy was one of the real tests of evangelicalism.

The problem is that historically speaking inerrancy has been foreign to Wesleyan theology (as demonstrated by Wesleyan theologians Dennis Bratcher, J. Kenneth Grider, and Gregory Neal, among others). The reason for this is that Methodists, from Wesley's day until today, have been primarly concerned with the soteriological message of Scripture; what does the Bible say about the salvation message?

The fifth of the Methodist Articles of Religion, entitled "Of the Sufficiency of the Holy Scriptures for Salvation", states in part:

The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation...

The fourth article of the Evangelical United Brethren Confession of Faith similarly states, in part:

We believe the Holy Bible, Old and New Testaments, reveals the Word of God so far as it is necessary for our salvation. It is to be received through the Holy Spirit as the true rule and guide for faith and practice. Whatever is not revealed in or established by the Holy Scriptures is not to be made an article of faith nor is it to be taught as essential to salvation.

Obviously, no mention is made of the notion of inerrancy, which is predated by the Methodist Articles.

Inerrancy has, at times, actually led to idolatry and sin. A common side effect of inerrancy has been termed "bibliolatry". The Bible is inspired and authoritative, but it is also a book written through the agency of human beings. Many who affirm inerrancy are aghast at the notion that the Bible is a very human book.

Christian orthodoxy has affirmed for centuries that Jesus was/is both fully divine and fully human; in fact, this affirmation is a legitimate test of orthodoxy. He wasn't "more God" or "more human"...he was fully both.

Why, then, do so many of our sisters and brothers who affirm inerrancy reject the idea that the Bible can also be a fully divine book as well as fully human? Frankly, to reject the human side of the Bible is to place the Bible above Jesus, which is clearly sinful. Jesus is the Lord of Scripture, and is himself above even the Holy Bible.

I have found it useful in my personal understanding to differentiate between Jesus as the one true Word of God (with a capital W) and the Bible as the living, active, supernatural word of God (with a lowercase w). Both are from God, but one is certainly superior to the other.

What, then, are we to say as Wesleyans about inerrancy?

First, we can strongly affirm Scriptural authority. The Bible is inspired by God and is essential, and is authoritative for the Church. It does indeed contain all that is necessary for salvation and, as such, we need to cling to the message of Scripture and live in its gracious words, allowing the Spirit to shape us and remake us using the Bible. (Anglican Bishop N.T. Wright, probably the top New Testament scholar on the planet today as well as one of the top evangelical theologians perhaps ever, has some good words to say about Biblical authority, while rejecting inerrancy.)

Second, we can be gracious to our sisters and brothers (generally of Calvinist persuasions) with whom we disagree regarding how best to define the ideas of Biblical inspiration and authority. We need not disparage those who do affirm inerrancy, even as we live in another room of God's house.

Third, we must see to it that modern Biblical criticism is responsibly applied. We have much to learn from Biblical critics, but too often their work is used to demean or belittle the Christian faith or important doctrines of the faith. Wesleyans have a responsibility as "Bible moths" to defend the Scriptures and see to it that criticism is applied properly. John Wesley once wrote, "The Church is to be judged by Scripture, not Scripture by the Church."

Fourth, we need to be "on guard" regarding the idolatry of bibliolatry. Most folks who commit this error do so unawares. While we must guard orthodoxy, we must do so in a loving way, graciously correcting and instructing our Christian brethren.

Finally, we need to focus on our mission, which is also the Bible's purpose. Our mission is to make disciples of Jesus Christ, and the Bible exists not that we might prove scientific details or historic happenings which don't even matter (in terms of the big picture), but that people might believe. As I said to a Presbyterian colleague in my seminary years, "We United Methodists are content to let you all and the Baptists worry about inerrancy; we're too busy saving souls." That was my smart-mouthed way of putting the debate into perspective; we should not be distracted by these interesting but ultimately silly debates when the task at hand is of such great import.

O Father of all the nations of the earth: Remember the multitudes who have been created in your image but have not known the redeeming work of our Savior Jesus Christ; and grant that, by the prayers and labors of your holy Church, they may be brought to know and worship you as you have been revealed in the Bible, your word, and preeminently in your Son, the Word; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Rerun: I See Dead People

"Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus.

"Then Peter said to Jesus, 'Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.' He did not know what to say, for they were terrified.

"Then a cloud overshadowed them, and from the cloud there came a voice, 'This is my Son, the Beloved; listen to him!' Suddenly when they looked around, they saw no one with them any more, but only Jesus.

"As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead."

- Mark 9:2-9 (NRSV)

Why is it that preachers often preach this story from the perspective of the wonders of a "mountaintop high"? Too often, we fall into the mindset that the Transfiguration story is one that points to the idea that while these "highs" can be wonderful, we need to return to the valleys, where the people live and where there is ministry to be done.

We tend to obscure this simple fact: this story is scary! Jesus glows and then is joined by two dead prophets! What we have here is a ghost story!

In this light, we are reminded that Transfiguration Sunday happens each year just before Lent, and that the real theme of this story is not the wonderful high of a mountaintop experience, but the cold, frightening anticipation of death. After this event, Jesus began to turn his face toward Jerusalem and "the fate that awaited him" there.

We have here an excellent "pre-Lent" narrative, a fine opportunity to begin the preparations for the dark pain of Good Friday as well as the unspeakable joy of Easter. Let's not just "get through" Transfiguration Sunday without giving this remarkably opportunity its due, and without giving this creepy text the macabre attention it deserves.

Originally posted 2/13/2007

Friday Top 10: Study Bibles

1 - Reflecting God Study Bible (NIV; Zondervan/CHP, 2000) - out of print

2 - Wesley Bible (NKJV; Nelson, 1990) - out of print

3 - Oxford Annotated Bible (RSV/NRSV; Oxford, 1977) - I prefer the first two editions to the third

4 - ESV Study Bible (ESV; Crossway, 2008)

5 - Renovare Spiritual Formation Bible (NRSV; Harper, 2005)

6 - New Interpreter's Study Bible (NRSV; Abingdon/Cokesbury, 2003) - I'd place this higher if it weren't so bulky and unwieldy

7 - NIV Study Bible (NIV; Zondervan, 1985)

8 - NLT Study Bible (NLT; Tyndale, 2008)

9 - Spiritual Formation Bible (NRSV/NIV; Upper Room, 1999)

10 - Life Application Study Bible (NIV/NKJV/NLT/NASB/KJV; Tyndale, 1987)

Caesar, mammon, and all that

News outlets have inundated us with coverage of the current financial and economic woes of Wall Street and other world markets; it's beyond saturation level at this point. Personally, I'm not convinced that Ragnarok is just around the bend. In the midst of seeming global chaos and an uncertain economy, the Spirit of the living God speaks to us. God has not abandoned us; Jesus is still The Answer to the most vital questions of life. The world ponders the serious losses in the world markets this week, and the cries go out that doom approaches. Caesar preoccupies us all.

The truth is, however, that we who serve the one true Lord have already made decisions pertaining to loss, gain, and real security. The epistle lesson from this week's lectionary speaks to us loud and clear:

"...whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ - the righteousness that comes from God on the basis of faith. I want to know Christ - yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead." - Philippians 3:7-11 (TNIV)

This is not to suggest that we do not need to be in earnest prayer for our world and for all those who will be affected by the financial events of these trying days, particularly the poor; quite the opposite. What it should suggest is that those who number themselves among Jesus' disciples should not be so preoccupied with the doings of Wall Street or Congress that we forget that we have already surrendered everything to our Lord, and that our peace and security will never be found in mammon. Ever. Perhaps God is calling us to a new kind of faithfulness we have never considered, and would prefer to avoid. Perhaps this is an opportunity to refocus, reaffirm, and recommit.

I'm sure of this: if the Church had the same sense of urgency for making disciples that the media and politicians have for "fixing" the economy, we would have a very different Church and live in a very different world.