Maundy Thursday

He made Himself nothing

What a sermon we had on Palm Sunday to introduce Holy Week!  Pastor Douthwaite preached on Philippians 2:5-8:  “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.”

He made Himself nothing.

The word used there is the word ekenosen, which means He emptied Himself. Some Bibles translate it that way, and so its important to know what that means, and what it doesn’t mean. It doesn’t mean that the Son of God left His godness behind in heaven when He became a man. It doesn’t mean He left His power and glory in heaven when He became a man. It doesn’t mean that when He was arrested and manhandled by the Roman soldiers, when He stood before Pilate, and when He hung on the cross, He was helpless and couldn’t do anything about it. He could have. Easily. The same Son of God who healed folks of every disease and sickness, who knew the thoughts and hearts of men, who could command all creation by His Word, whose glory shone in His transfiguration, and who had power over death – that is the Jesus of the Passion. The Son of God who willingly didn’t use all that power when it came time to save Himself. He made Himself nothing.

Yet perhaps we could go even farther than that, if that’s possible – He made Himself less than nothing. Taking upon Himself the sin of the world, He was the greatest sinner ever. Whoever you usually think has that title, the most evilest person you can think of, you’re wrong – it’s Jesus. He is the worst idolater, the worst unbeliever, the worst hater, the worst scoundrel, the worst murderer, the worst adulterer, the worst thief, the worst liar, the worst cheat, the worst everything . . . because He’s got all your sins and all my sins and all the sin of all the people out there, on Him.

Unfair? No. He took them. He wanted them. So that they would be on Him and not on you. So that they would be held against Him and not against you. So that He would be forsaken for them and die for them and not you.

He made Himself nothing.

The king becomes a servant. God becomes man. The One subject to none makes Himself subject to all. The author of life dies. The glory of God is hung on a cross.

Why? For you.

That’s what this day, and all this week, is all about. With all that you hear today, all that you hear this week, the thought to put in your mind is this: He did all this for me. For me. Not just for the world. For me. He made Himself nothing, to make you something. To make you a child of God. And that was worth it. For the Father, that was worth sending His Son. For Jesus, that was worth all the pain and agony and death. You were worth it. You may not be anything in anybody’s eyes; maybe not even in your own eyes. But you are in God’s eyes.

Maybe you think you’re nothing and that’s why you spend so much time trying to make yourself something. But there is simply nothing greater you can do or make yourself than what Jesus has made you: a child of God. That gives you more value than anything else in this world. And God has done that. He said it to you when you were baptized: You are now My beloved Son.

via St. Athanasius Lutheran Church: Palmarum/Passion Sunday Sermon.

Lutheranism–and the Gospel–in depth

On the surface, Lutherans often seem placid and easy-going, solid folks who don’t make much of a stir.  And yet their theology consists of stormy clashes between Law and Gospel, glory vs. the Cross, the dark struggles of anfechtungen, the ecstasy of grace.   Lutheran spirituality centers on things as ordinary as going to church, going to work, and spending time with one’s family.  And yet, there is an unfathomable depth to what Lutherans see in the Cross, Baptism, the Lord’s Supper, the Two Natures of Christ, and the Word of God.  Underlying the conservatism are teachings that are deeply radical.

Larry, frequent commenter on this blog, alerted me to this book by Steven D. Paulson entitled simply  Lutheran Theology.  It’s part of a series demonstrating the ways different traditions “do” theology.  But this is far from a dry textbook.  As Amazon reviewer Judith Guttman says, “If this book doesn’t knock your socks off, you aren’t paying attention. It is electrifying, exciting — am I talking about a theology book? Yes.”

Paulson says that we usually think of religion in terms of a “legal scheme,” a set of moral assumptions involving award and punishment with everybody getting what they deserve.  The Gospel just sets all of that aside.  So does God’s wrath, actually, which condemns completely and without proportion.  (He says that Luther as a monk goes far beyond the New Atheists in his resentment of a God whose wrath against sin seems so unfair.  The atheists react to God’s wrath by denying God’s existence, an act of wish-fulfillment Luther did not indulge in.)  But then God becomes flesh in Christ, who though innocent “becomes” sin and takes the wrath of God into Himself, giving us sinners the promise of salvation, which breaks into our lives through the voice of a preacher.  The “legal scheme” is completely set aside, though we–including many theologians in the history of Lutheranism–keep trying to re-introduce it, though since we cannot fulfill it of ourselves, we need constant recourse to Christ’s promises.  And  the consequent Christian life is also outside the “legal scheme,” having to do not so much with rules and score-keeping but with a free, spontaneous, and grace-filled love of neighbor.

As I read this book on my Kindle for Lent I found myself bookmarking virtually every page, so packed it was with illuminating insights.  Sample it yourself with the Amazon’s “Look inside” feature.  Another Amazon reviewer, David F. Sczepanski, was kind enough to type out some excerpts:

Lutheran theology begins perversely by advocating the destruction of all that is good, right, and beautiful in human life. It attacks the lowest and the highest goals of life, especially morality, no matter how sincere are its practitioners. Luther said the “sum and substance,” of Paul’s letter to the Romans “is to pull down, to pluck up, and to destroy all wisdom and righteousness of the flesh.” (1)

This is no ordinary philosophy about life, nor is it ordinary Christian religion. For thousands of years Christians routinely described life using an allegory of the Hebrew exodus from Egypt. They said life in general, and Christians in particular, were on an exodus out of vice into virtue. They were on a journey away from badness toward goodness. But Luther bluntly said faith is not a transition from vice to virtue, it is “the way from virtue to the grace of Christ.” (2)

`I forgive you’…Luther taught and demonstrated that these simple words give absolute, indubitable certainty, and no one is more dangerous than a person who is certain. The certainty was not based on human self-certainty; it was the opposite of that. It was the certainty of forgiveness because of what the Son of God did by taking the sins of the world upon himself and defeating them at the cross. The decisive cosmic battle of God against sin, death, and devil was already waged and won when Christ was raised from the dead to make a new kingdom of people who live with no law, nowhere to go, and nothing to accomplish. They were simply–free. (7)

God is always and ever God whether someone believes in him or not… God who is above time and space now enters the world with a steely determination…the sinner’s justification…so that the stories of God’s arrival to sinners make the great tales of Scripture (Abraham, David, Mary) and our own lives like Augustine’s Confessions. (55)

…the heart is not made for itself; it is made to go outside of itself and cling to that which speaks to the heart. Humans are therefore “hearing” creatures whose heart is always clinging to some word or other. (56

For Luther, fear…must be taught only so that it can be extinguished so that one will flee from this God [of wrath], not to him. We are to fear God who has no words (unpreached), and run from him to the place where he has given himself in words [of promise] — that is to the preacher. Only there do fear and wrath end in Christ incarnate as he gives himself to sinners… What is life like before a preacher arrives? Life is filled with voices that are “passing judgment” (Rom 2:1)…so that life comes under constant judgment. The judge could be outside one’s self like a father telling you to live up to your potential, or a written law that says, “Thou shalt not steal.” The judge can also be inside, called a conscience, holding itself to a standard of judgment. Life without a preacher is life with a knotted collection of voices that either accuse or excuse, but in either case end up used in the service of self-justification. Because judgment stands ever at hand…life becomes a search for an escape. (69)

Each time sins are forgiven it is experienced as a breakthrough, a miracle, a new and unheard of redemption that sets a person free — body and spirit — from an oppressive force. (89)

The crux of the issue in forgiveness is what happens to a sin which was real, actual, and loaded with consequences in many peoples’ lives… (90)

Sin is deep in the flesh; it is material, and it does not go away by wishing it so. It is not an idea that can be thought away, it is not a feeling that can be gotten over through great effort, it is a thing that corrodes life’s goods like debt; sin infects healthy life like a virus and it must be disposed of. (90)

Forgiveness first negates — by violently removing trust put in the wrong place. Then it puts faith in the proper place, which creates something new out of nothing… (90)

via Amazon.com: Lutheran Theology (Doing Theology )) (9780567550002): Steven D. Paulson: Books.

Cultural engagement requires the Sacrament

Peter Leithhart, a Reformed pastor and theologian, says that what evangelicals need if they are going to respond effectively to our time is to recover Holy Communion:

Evangelicals will be incapable of responding to the specific challenges of our time with any steadiness or effect until the Eucharist becomes the criterion of all Christian cultural thinking and the source from which all genuinely Christian cultural engagement springs.

The church is called to keep our Lord Jesus, his death and resurrection, as the focal point of worship, witness, service, and mission. How do we protect ourselves from darting off after each fresh fad? Jesus didn’t think Christ-centered preaching would be enough. He left his church not only a gospel to preach, but rites of water, bread, and wine to practice. It’s difficult to forget Christ and his cross when we proclaim his death in the breaking of bread at the climax of every week’s worship. When the Sign seals the Word, the church becomes a communion of martyrs ready to bear the cross because they have consumed the cross. . . .

Sharing the Supper forges us into a corporate body that participates in Christ through the Spirit. By the Spirit, we become what we receive: “We are one body because we partake of one loaf” (1 Corinthians 10:16-17). In practice, Evangelicals don’t partake, and so we aren’t a body. When we do partake, we don’t partake together. We aren’t a body with many members so much as an aggregation of individuals. There’s little point in asking what “message” the “church” needs to proclaim unless we can speak of a church with something resembling a message.

In addition to the ecclesial, the political consequences of our Eucharistic neglect are almost beyond calculation. The great French Catholic Henri de Lubac traced in intricate detail how the sacredness of the table slowly migrated first to consecrate the institutional church and then to sanctify the state. Evangelicals are intensely protective of the “sanctity” of the flag, but many would be puzzled at the classic Eucharistic announcement, “Holy things for holy people.” Lacking a rightly ordered Supper, modern Christians wrap nationalism in a veil of sanctity, with sometimes-horrific results. In the U.S., Christians are frequently urged to give political support to this or that variation of Americanism. There is no genuinely Christian alternative because the church has no defined public shape with the resilience to withstand the political forces that press in on us.

As it is in politics, so is it in economics. Because we don’t take our bearings from the table, the growing debate among Evangelicals about how to constitute a just economy lists awkwardly from hedonism to asceticism and back. The Supper ritualizes a Christian vision of production and distribution as it catches up our economics into the economy of God. By the Spirit, bread and wine, products of human labor, become vehicles for communion with Christ.

As the Russian Orthodox theologian Alexander Schmemann pointed out long ago, the Supper discloses the purpose and destiny of all creation. Not only this bread, but all bread, all products of human work, can be means of fellowship with God and one another. Further, we receive these products of human labor, with thanks; as a gift of God. Thus the table discloses the mystery of the creature’s participation in the Creator’s creativity, and this participation produces goods that are ours only as gifts received, goods to be shared and enjoyed in communion.

The Supper closes the gap between joy in creation and pious devotion to God. At the table, delight in the taste of bread and the tang of wine is delight in God, though this double delight is not unique to this meal. Every meal and every moment, every encounter and every project burst with the promise of communion with God. This world, Schmemann said, is the matter of God’s kingdom.

Evangelicals move away to Constantinople or Rome at an alarming rate, often because they lose hope of finding even a glimmer of liturgical piety in Evangelical churches. They’re hungry, and they believe they have found where the banquet is happening. Luther and Calvin would be aghast, for in their eyes the Reformation was an effort to restore priestly food to all of God’s priests as well as an effort to recover the gospel of grace.

All the cultural and political challenges that Evangelicals face come back to the Supper. It’s important to do it right, but it’s more important to do it and to do it together. Until we do, most of our cultural chatter will continue to glance harmlessly off our targets. Until we do, Evangelicals will flop and flounder with every cultural wind and wave.

via Do This | First Things.

As a Lutheran, I appreciate this call to recover a spirituality centered in the Sacrament.  (And, I would add, evangelicals looking for this in Rome or Constantinople would do well to first see it closer to home in Wittenberg, where they would find that they wouldn’t have to cease being evangelicals in order to be sacramental.)  I know some Calvinists are being accused in their circle of crypto-Lutheranism.  But is this particular view of the Sacrament, however “high” it seems and for all of its presence talk, all that Lutheran?  Amidst all of the talk of identifying the church and engaging the culture and reforming the economy, where is the “given for you for the remission of all of your sins”?  Or could these other benefits become ancillary effects?

Christmas in Lent

Last Sunday was not only the 5th Sunday of Lent; it fell on March 25.  That’s nine months before Christmas.  Thus it’s Annunciation Day.   So just as Lent ramps up into the greater intensity of “Passiontide,” just before Holy Week, we reflect on what we normally associate with Christmas, marking the day that the angel appeared to Mary and she conceived the Son of God.

Our pastor, Rev. Douthwaite, preached a powerful sermon on the occasion, tying together Christ’s Incarnation and His Passion.  Read it all, but here is a sample:

And so to do what you and I could not do, the Son of God became like us in every way. He didn’t just come and assume a full-grown, 30 year old, adult body, but began as a single cell, just like us. He grew in the womb just like us, and was born just like us. He was an infant and then a toddler, a child and then a teenager, and finally an adult, just like us. Except without sin. And so through every stage of life, He offered to God that service that we do not – theologians call it His active obedience – a perfect life, of perfect love, of perfectly reflecting the image of God. A life of mercy and compassion, using His eyes, ears, mouth, hands, mind, and heart – all His body, all His being, in true service to God. And having bound Himself to us in every stage of life, that no matter how old or young you are, pre-born, newborn, or long ago born, Jesus has fulfilled the desire of His Father for you; He fulfilled what all of us, bound in sin, are unable to do. . . .

And so in the body prepared for Him and given this day as it began to grow and develop in the womb of the virgin, He lived our life and died our death. For perfect in every way, He was able to bear not His own sins, but our sins and the sins of the whole world – from the beginning of time to the end of time – on the cross, to atone for them; to be the true sacrifice and offering for them. He became homeless for us homeless and dead for us dead, that we might have His home and rise from death in His life. To live . . . how does the Small Catechism put it? To live before Him in righteousness and purity forever.

And that’s the life you have now begun to live – a life of righteousness and purity. A life where the words of Mary, let it be to me according to your Word, have begun to be fulfilled in you. For when you were baptized, the Word of God came to you and conceived a new life in you, that by water and the Word, physical and spiritual, body and soul, you live a new life. An image of God life. A life of faith and love. No longer the old faith-in-yourself and loving-yourself life, and expecting others to do the same; but now a life of faith toward God and love towards others. As the One who did that perfectly, Jesus, now lives in you. As that life now grows and matures in you, as you drink the living water of God’s Word and Spirit and forgiveness; as you eat the food He has provided to nourish and sustain you – His very body and blood. To sanctify you through the body and blood Jesus offered for you.

And so now those words – let it be to me according to your Word – are not just the words spoken by Mary, but words spoken by you. Words of faith.

via St. Athanasius Lutheran Church: Lent 5 Sermon.

Christ within me, Christ behind me, Christ before me

St. Patrick’s Day is Saturday–a day to honor all missionaries, including the missionaries to the European tribes (like St. Patrick to the Irish, St. Boniface to the Germans, St. Augustine to the English, etc.).  (Those of us of European descent need to remember that our ancestors too were tribal pagan peoples who were brought to faith through missionaries.)

To mark the day and what St. Patrick taught, I offer you a poem/hymn/prayer attributed to him, “St. Patrick’s Breastplate.”  (Some people question the attribution, saying it was written in the 9th century, not the 5th, when St. Patrick was alive.  But the form of the work reflects a Druid incantation for protection, and I’m pretty sure the Druids were gone by the 9th century, whereas they were the ones St. Patrick converted.)

At any rate, this is a wonderful meditation.  (The link will play the haunting melody that hymnwriters have given it.)

I bind unto myself today
The strong Name of the Trinity,
By invocation of the same
The Three in One and One in Three.

I bind this today to me forever
By power of faith, Christ’s incarnation;
His baptism in Jordan river,
His death on Cross for my salvation;
His bursting from the spicèd tomb,
His riding up the heavenly way,
His coming at the day of doom
I bind unto myself today.

I bind unto myself the power
Of the great love of cherubim;
The sweet ‘Well done’ in judgment hour,
The service of the seraphim,
Confessors’ faith, Apostles’ word,
The Patriarchs’ prayers, the prophets’ scrolls,
All good deeds done unto the Lord
And purity of virgin souls.

I bind unto myself today
The virtues of the star lit heaven,
The glorious sun’s life giving ray,
The whiteness of the moon at even,
The flashing of the lightning free,
The whirling wind’s tempestuous shocks,
The stable earth, the deep salt sea
Around the old eternal rocks.

I bind unto myself today
The power of God to hold and lead,
His eye to watch, His might to stay,
His ear to hearken to my need.
The wisdom of my God to teach,
His hand to guide, His shield to ward;
The word of God to give me speech,
His heavenly host to be my guard.

Against the demon snares of sin,
The vice that gives temptation force,
The natural lusts that war within,
The hostile men that mar my course;
Or few or many, far or nigh,
In every place and in all hours,
Against their fierce hostility
I bind to me these holy powers.

Against all Satan’s spells and wiles,
Against false words of heresy,
Against the knowledge that defiles,
Against the heart’s idolatry,
Against the wizard’s evil craft,
Against the death wound and the burning,
The choking wave, the poisoned shaft,
Protect me, Christ, till Thy returning.

Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.

I bind unto myself the Name,
The strong Name of the Trinity,
By invocation of the same,
The Three in One and One in Three.
By Whom all nature hath creation,
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
Salvation is of Christ the Lord.

via St. Patrick’s Breastplate.

HT:  Zach Simmons


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