New-Creation Work

Beauty, God, Redemption 0

Evangelism needs to be flanked with new-creation work in the realms of justice and beauty. If we are talking about the victory over evil and the launch of new creation, it won’t make much sense unless we are working for those very things in the lives of the poorest of the poor. If we are talking about Jesus winning the victory over the dark powers and thereby starting the long-awaited revolution, it will be much easier for people to believe it if we are working to show what we mean in art and music, in song and story.

— N. T. Wright, The Day the Revolution Began, p. 405

[Photo: Longwood Gardens, Pennsylvania, March 17, 2012]

God Isn’t Conflicted.

God, Love, Redemption, Universalism 0

God’s essential unity is destroyed when we assign to him conflicting actions, as though his love demanded one course of action, and his justice another, as though God the Saviour were one person, and God the Judge a wholly different one. Or, again, when we blindly teach that, if his judgments now mean salvation, they at the great day mean endless damnation. God, I repeat, in his “judgments,” in his “fires,” in “death,” in “election,” God in time and in eternity is one and the same God (Heb 13:8), and has, and must have to all eternity, but one unchanging purpose — is and must be for ever God our Saviour.

— Thomas Allin, Christ Triumphant, p. 231

[Photo: Schloss Dhaun, Germany, July 2002]

Singing in the Midst of Evil

Faith, God, Life, Trials 0

Singing in the midst of evil is what it means to be disciples. Like Mary Magdalene, the reason we can stand and weep and listen for Jesus is because we, like Mary, are bearers of resurrection, we are made new. On the third day, Jesus rose again, and we do not need to be afraid. To sing to God amidst sorrow is to defiantly proclaim, like Mary Magdalene did to the apostles, and like my friend Don did at Dylan Klebold’s funeral, that death is not the final word. To defiantly say, once again, that a light shines in the darkness and the darkness cannot, will not, shall not overcome it. And so, evil be damned, because even as we go to the grave, still we make our song alleluia. Alleluia. Alleluia.

— Nadia Bolz-Weber, Pastrix, p. 201

[Photo: Great Falls, Virginia, June 14, 2013]

God’s Joy

God, Love 0

I was brought up and educated to give assent to certain propositions. God is love, for example. You concede “God loves us,” and yet there is this lurking sense that perhaps you aren’t fully part of the “us.” The arms of God reach to embrace, and somehow you feel yourself just outside God’s fingertips.

Then you have no choice but to consider that “God loves me,” yet you spend much of your life unable to shake off what feels like God only embracing you begrudgingly and reluctantly. I suppose, if you insist, God has to love me too. Then who can explain this next moment, when the utter fullness of God rushes in on you — when you completely know the One in whom “you move and live and have your being,” as St. Paul writes. You see, then, that it has been God’s joy to love you all along. And this is completely new.

— Gregory Boyle, Tattoos on the Heart, p. 25

[Photo: Meadowlark Gardens, Virginia, April 3, 2012]

The Long Haul

Faith, God 0

We meet God in narrative too.

The origin stories of Scripture remind us we belong to a very large and very old family that has been walking with God from the beginning. Even when we falter and fall, this God is in it for the long haul. We will not be abandoned.

— Rachel Held Evans, Inspired, p. 20-21

Photo: Leithöfe, Germany, June 14, 1997

Sacrifice to End Sacrificing

God, Love, Redemption 0

So was the death of Jesus a sacrifice? yes, the death of Jesus was indeed a sacrifice. But it was a sacrifice to end sacrificing, not a sacrifice to appease an angry and retributive god. Jesus sacrificed himself to the love of God manifest in forgiveness, not to the wrath of God for the satisfaction of vengeance. It was not God who required the violent death of Jesus but human civilization. A system built upon violent power cannot tolerate the presence of one who owes it nothing. Jesus was nailed to the ultimate symbol of violent power. But Jesus’s act of forgiveness transformed the cross into a new symbol — the symbol of Christian faith, hope, and love. The sacrifice of Jesus was necessary to convince us to quit producing sacrificial victims, but it was not necessary to convince God to forgive. To forgive sinners is the nature of God. When Jesus prayed on the cross for the forgiveness of his executioners, he was not acting contrary to the nature of God; he was revealing the nature of God as forgiving love. The cross is not what God does; the cross is who God is!

— Brian Zahnd, Sinners in the Hands of a Loving God, p. 86-87

[Photo: Urquhart Castle, Loch Ness, Scotland, July 11, 2003]

God Stoops.

God, Love, Story 0

God stoops. From walking with Adam and Eve through the garden of Eden, to traveling with the liberated Hebrew slaves in a pillar of cloud and fire, to slipping into flesh and eating, laughing, suffering, healing, weeping, and dying among us as part of humanity, the God of Scripture stoops and stoops and stoops and stoops. At the heart of the gospel message is the story of a God who stoops to the point of death on a cross. Dignified or not, believable or not, ours is a God perpetually on bended knee, doing everything it takes to convince stubborn and petulant children that they are seen and loved. It is no more beneath God to speak to us using poetry, proverb, letters, and legend than it is for a mother to read storybooks to her daughter at bedtime. This is who God is. This is what God does.

Rachel Held Evans, Inspired, p. 11-12

[Photo: Waterside Inn, Chincoteague, Virginia, November 11, 2017]

Launching the Rescue Mission

God, Redemption 0

What if, as we’ve suggested above, the judgment for turning from God is nothing other than turning from God? Turning away is itself the disaster that bears horrid and painful results. What if God’s response to our turning away is not to turn away also, but to launch the rescue mission that will save us from ourselves?

— Bradley Jersak, A More Christlike God, p. 272

[Photo: Burg Rheinstein, Germany, July 1997]

Jesus and Outsiders

God, Growth, Love, Universalism 0

If we are going to take Jesus seriously, then we need to see how he talked about hell and we need to pay close attention. Although evangelists most often preach about hell to try to convert people to Christianity, we need to reflect on the significance of the fact that Jesus never tried to scare people into the kingdom of God by threatening them with hell. The only people to which Jesus talked about hell were his own followers and especially to the self-righteous religious leaders of his day. We often assume that heaven is for good people and that hell is for bad people. But according to Jesus’ message and ministry, it is the reverse: heaven is for bad people and hell is for “good” people. Heaven is for people who know they are in need of large doses of grace, while hell is for people who alienate themselves from God and others through the self-sufficiency and self-centeredness of their own pride (Luke 18:9-14). Jesus didn’t see those who were outside the bounds of proper religion as the ones in danger of hell. He saw the ones on the inside as being in the most spiritual danger, because when we are on the inside, it is easy to become complacent and presumptuous and turn our focus on making judgments about others. This is precisely what many of the Pharisees, the self-appointed spiritual and moral guardians of society, did in their day. They were so sure of their insider status with God that they turned their energies towards using threats of hell to those who didn’t measure up the way they did. In most contexts, then, Jesus’s teachings on hell took the Pharisees to task by turning their judgments back on themselves. The threat of hell was primarily used by Jesus, not to encourage speculation about others in the world to come, but to encourage examination of our own lives here and now concerning all the ways in which our pride, greed, lust, anger, judgmentalism, and apathy may be leading us down a wide road to self-destruction (Matt 7:13-14).

When it came to “outsiders,” Jesus tried to love them into the kingdom of God. Jesus did not try to convert sinners by threatening them or heaping guilt or shame on them, as did many of the Pharisees (Matt 23:4). He tried to transform them by eating with them, by scandalously welcoming them into an unconditional embrace of love. This shockingly inclusive compassion that Jesus showed to notorious and egregious sinners like tax collectors and prostitutes was what magnetically drew the crowds of ordinary people to him, and at the same time enraged the religious leaders to conspire against him.

I am convinced that we Christians have for too long preached about hell as the Pharisees did, not as Jesus did. We have made it only about “them,” not us. You see, when we make hell just about what happens to outsiders in the next life, we miss the fact that Jesus made his warning about hell primarily in relation to what insiders do in this life.

— Heath Bradley, The Flames of Love, p. 39-40

[Photo: Los Angeles Rose Garden, July 8, 2015]

As We Forgive

Forgiveness, God, Universalism 0

If we forgive not men their trespasses, our trespasses remain. For how can God in any sense forgive, remit, or send away the sin which a man insists on retaining? Unmerciful, we must be given up to the tormentors until we learn to be merciful. God is merciful: we must be merciful. There is no blessedness except in being such as God; it would be altogether unmerciful to leave us unmerciful. The reward of the merciful is, that by their mercy they are rendered capable of receiving the mercy of God — yea, God himself, who is Mercy.

— George MacDonald, The Hope of the Gospel, p. 140-141

[Photo: Meadowlark Gardens, Virginia, April 3, 2012]