Category: Theological Thoughts

To my theologically conservative friends,

I beseech you to not let your guard down in such a time as this. “Tis the season of childishness posing as innovation. Immature theology presents you with its offers of fame and success. They are “cause” directed. It never offers you deep and established categories of the historic faith because they are too rooted in Christendom and if there is one enemy of leftism, it’s Christendom. Instead, they offer you shiny objects and “easy speeches.” But as for you, you are to love your neighbor, show hospitality, and suffer well. Don’t abandon your post for those offering you a chance to engage in the real “battle” of our day.

They are asking you to globalize your concerns instead of continuing to do those local things that God has clearly called you to do. They are saying that you should show care for this or that cause, otherwise you are an imbecile worthy of condemnation and to be treated as a denier of “progressiveness,” or good ol’ fashion, “social justice.” But, I say, resist the niceties of leftists agendas in the church and in the world. Of course, this commitment comes with consequences for you, which is why you must count the cost (Lk. 14:28). The end result of such a stand against the gods of this age will be the loss of relationships, even among family members; perhaps the loss of jobs, and possibly the loss of reputation. But I assure you: the reward is infinitely greater than the losses.

Many will guilt us into causes that are so far detached from the umbilical cord of truth, but they will present it as the “cause of the century,” or “the real battle.” “It’s just nice,” they say, to care about this or that movement. C.S. Lewis repudiated such absurdity when he wrote that nice people are difficult to save because God is not nice or safe, but He is good.

This is a particular time in history when theological compromise is knocking at your door and the temptation to serve the greater cultural causes will tempt you. But you are not to forsake your duties to your neighbor in exchange for global causes; this is our time to be even more diligent loving our brother and sister, and serving and caring and committing to those tested and tried Christian duties. Naturally, you will feel the pull to take these causes in the name of making a mark or building your “I care” brand, but don’t be deceived, many of the ideologies of our day come with strings attached. They are often attached to unholy agendas of sexual freedom and the acceptance of lifestyles far from the kingdom of heaven.

Remember that the “who” is just as important as the “what” and “how.” Those who perpetuate concepts of reconciliation, for instance–from whatever tribe–will not call you to simply defend their cause, but they will demand you follow their charity by kneeling before their ideological gods, and none of these gods lead to the cross of the crucified Messiah.

Therefore, keep your guard up! Be courageous among fierce vultures. Don’t feel the compulsion to enter into the first cause that seems noble and do not act as if your cause is to study every conceivable angle of a movement to destroy its argument. Too many have entered and never returned. What you must do is test the spirits and see if they are of faith for sometimes they dress up as angels of light to deceive you into a nice Christianity devoid of godly conviction and before you know it, the cause you are fighting for has no Gospel at all. God forbid!

Reading Bonhoeffer’s pastoral heart during my dissertation writing was a sweet sound to my soul. His prison letters led me down a path of admiration and excavation of my own heart. I read almost 1,000 pages’ worth, and I left with a sense of passion for the holy. Among the many glorious things gleaned from Bonhoeffer, in particular, I was drawn to the musical component of this astute and brave Lutheran scholar. His engagement of congregational singing with young seminarians and his particular thoughts on singing in the community has largely inspired my mission for my local body and the role I see sacred music play in parish life.

For Bonhoeffer, singing is a relational tool. If there is one thing quite clear in his writing is that there is a special bond created when people sing together. Life together does not just happen; it is cultivated. The young seminarians were not immune to temptations; in fact, it is precisely their singing together that alleviated some of those natural temptations to pursue sin. Singing is and ought to be a tool of healing and reconciliation. We can engage in spectacularly contradictory forms of protests today with our yard signs and vocal cords, or we can engage in spectacularly harmony-driven singing that cultivates relationality.As Bonhoeffer notes:

“Music … will help dissolve your perplexities and purify your character and sensibilities, and in time of care and sorrow, will keep a fountain of joy alive in you.”

A few years ago, I was invited to visit one of my parishioner’s grandmother on hospice care. She asked me to minister to her family, whom I had never met. By the time I arrived, her grandmother was no longer responsive. It was just a matter of hours before she died. I walked in there and saw that dear woman and the first reaction I had was to sing: so, I did. We all gathered, and I asked them permission to sing. I sang Psalm 23 and prayed. I was a stranger to all these people, but suddenly that old Irish melody brought everybody together. It was a mystical moment, if I can use that term.

For Bonhoeffer, one of the great pastoral means to deal with pain and death is singing. Paul says to encourage one another with psalms and hymns and Spirit-songs, which is to say, singing as a church invites the church to enter each other’s stories and narratives. Singing allows pastoral theology to come alive.

On this Saturday, the Church calls this day “Blessed Sabbath” or more commonly, “Holy Saturday.” On this day, our Lord reposed (rested) from his accomplishments. Many throughout history also believe that Holy Saturday is a fulfillment of Moses’ words:

God blessed the seventh day. This is the day of rest, on which God rested from all His works . . .(Gen. 2:2)

The Church links this day with the creation account. On day seven, Yahweh rested and enjoyed the fruit of his creation. Jesus Christ also rested in the rest given to him by the Father and enjoyed the fruits of the New Creation he began to establish and would be brought to light on the next day.

Holy Saturday is a day of rest for God’s people; a foretaste of the true Rest that comes in the Risen Christ. The calmness of Holy Saturday makes room for the explosion of Easter Sunday. On this day, we remember that the darkness of the grave and the rest of the Son were only temporary for when a New Creation bursts into the scene the risen Lord of glory cannot contain his joy, and so he gives it to us.

On the Friday of Holy Week, traditionally known as “Good Friday,” the great question is, “What do we do with this man?” “Do we crucify him; do we let Him go; will He anger Caesar; will He draw to Himself members of our political party?” Good Friday is replete with politics.

Throughout the Gospels, we often hear of the confusion and uncertainty about the nature of Jesus. But by this point, the leaders of the day have realized that Jesus is no ordinary man; that He is not just claiming to be the Messiah, but also a kingly substitute to the current selection. After this realization, their tone changes quite drastically. Their plans of execution and murder suddenly become quite concrete. This is the politics of Good Friday, as one author observes:

God enters His creation, and His creatures concentrate all their ingenuity, passion, piety, and power to destroy Him.

What is distinctive about the politics of Good Friday is not that Jesus despises power; after all, He will receive all power and authority in heaven and earth from the Father, rather the uniqueness of Good Friday is that power comes through death, and the declaration of His kingship does not appear in the splendor of a Roman coronation, but in the horror of a tree.

When Pilate handed over Jesus to the Jews and mockingly stated: “Behold your King!” little did he know that the destruction of his own kingdom now was certain, and the genesis and emergence of an everlasting kingdom were already taking place.

Unlike Adam, Jesus did not fail to crush the Serpent. On a tree, Adam fell, but through a tree, a New Adam and a New Humanity is resurrected. Hail Good Friday! All glory, laud, and honor to the Redeemer King!

On Thursday of Holy Week, Jesus celebrated the Last Supper with his disciples. It is traditionally known as “Maundy Thursday.” The word “Maundy” is derived from the Latin “mandatum” which refers to the “commandment” that our Lord gave to His disciples “to love one another.”

John 13:33-34:
“My children…
A new command I give you: Love one another. As I have loved you, so you must love one another.”

We see the tenderness of Jesus displayed as he addresses his disciples as his children. For Jesus, they belonged in his kingdom. Therefore, our Lord had to protect them from what was ahead. What was ahead was something only Jesus could undergo.

“Where I am going, you cannot come,” Jesus said.

The Lord gives them this new commandment to hold on to as they continue kingdom work. But why is this a new commandment? Didn’t Moses already give us this imperative in Leviticus 19:18 when he said, “to love your neighbor as yourself?” Indeed. However, this new commandment is unlike Leviticus. Jesus says “love one another, just as I have loved you, you also are to love one another.” The difference is God became flesh and literally loved His disciples for three years.

The disciples now have the example of God in the flesh of what love truly looks like. Yes, it is a new commandment: Love one another. But when Jesus says “Do this,” it is because He has already demonstrated for us what it looks like.

Love is the center of Christian discipleship. How will the world know who we are? It should not be because of our intellectual expertise, or our professional accomplishments, but rather by the love we have for one another at our tables, living rooms, workplaces, and in the place of worship.

The Christian history triumphed because God has loved us in his Son, and Christians have reacted to that love by loving one another. Without love there is no Christian faith; without love, we are noise-makers, clanging cymbals, self-delusional religionists, but when we obey this new commandment, the world sees us and they will know that we are disciples of the Crucified King, Jesus Christ.

Prayer: O Lord, of heaven and earth, we are undeserving of such love, yet, you love us still without hesitation. We are your disciples and pray that your love would overflow in our hearts that we might display this love to those around us by listening, cherishing, serving and encouraging our neighbor in the Name of Jesus Christ, amen.

Some refer to the Wednesday of Holy Week as a “Silent Day” or “Holy Wednesday.” Much of it depends on how one puts together the Gospel chronology. Still, it appears that after Judas decided to betray Jesus, Wednesday is spent conspiring on how this would occur. Jesus is in Bethany throughout the day and stays there during the night.

There is, however, one remarkable scene that takes place in Bethany.

One of the Pharisees invited Jesus to eat with him. He entered the Pharisee’s house and sat at the table. There was a woman in the city who lived a very sinful life and knew that Jesus was eating in the Pharisee’s house. In humble service, she brought an alabaster jar of perfume. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the perfume (Lk. 7:36ff).

On Thursday, at the Last Supper, there is another table set. But on Wednesday, Jesus receives one of the most splendid displays of worship in his earthly ministry. A woman, of immoral reputation, anoints our Lord. In the Bible, kings are anointed. Unlike the traitorous leaders of the day, this woman wasted no time in submitting to the Lord of Glory.

This scene is filled with symbolic significance. First, the woman wet his feet with tears–a symbol of casting her cares on him. Then, she wiped his feet with her hair–a symbol of casting her sins on him for “hair” in the Bible is often associated with weakness and uncleanness (Lev. 13:40). Finally, she kisses his feet–a symbol of loyalty. Unlike Judas whose kiss meant death, this woman’s kiss meant life and loyalty.

On this Holy Wednesday, while Jesus’ ministry may be relatively silent, the angels in heaven are not; the Father and the Spirit are not, and this true worshipper in a Pharisees’ home is loudly worshipping the Second Adam.

Prayer: O Blessed Messiah, whose feet were kissed by those who follow you, we dare not betray you for you served us unto death. May our lives be like kisses of loyalty to the Son of Man who poured his love on all our hearts; yes, Jesus our Messiah, amen!

On Tuesday of Holy Week, there was a plot that involved money, power, religious leaders, a famous festival, and the devil himself. The religious leaders were looking for some way to get rid of Jesus, for they were afraid of the people. But they needed an insider; someone who knew the game plan of the inner circle, someone who knew the inside jokes, and someone who knew their bank account number. His name was Judas.

Satan enters Judas and attempts to replicate the wilderness temptations, and so he offers Jesus an easy way out of his course to the cross. If only Jesus is arrested, then he will precipitate a war with the Romans and show himself to be the Messiah. If Jesus is arrested by the religious leaders, perhaps there will be an inevitable war where Jesus will be forced to forego his mission and God will intervene and defeat the Roman powers and establish a fleshly kingdom. And perhaps Judas will be a powerful leader in this newly established messianic reign.

But Judas’ dream of an earthly kingdom without the cross and the resurrection would not be. In a fascinating turn of events, when Jesus is handed over to the religious leaders– on Holy Wednesday or Maundy Thursday depending on harmonization– what did the disciples want to do? They wanted to take up the sword and begin a war. They even cut off the ear of one of the servants. Is Judas’s dream being fulfilled before his very eyes?

“My plan has worked. Jesus is going to cast himself from the temple, take the bread, break the fast and show his authority.”

Jesus, however, does not follow the script as Judas imagined. He immediately turns the table, heals the man’s right ear and he says “None of this. This is not the will of my Father.” Almost immediately, Judas’s vision for what he believed would happen after the arrest of Jesus is shattered. Jesus’ triumphal entry was not a declaration of physical warfare against the Romans, it was a declaration that his kingdom would be a different kind of kingdom. The kingdom of Jesus would never come through the sword, but salvation; not through war but worship. Come, let us worship and bow down to the One who overcomes the Devil and rejects all satanic bribes.

Prayer: On this holiest day, O Lord, keep us in truth. Do not allow the offers of this world to persuade us to forsake the crucified Lord. We are unworthy as your servants, yet, we pray, that you may count us worthy in your kingdom, for there is no earthly gift greater than the gift of being united you. Amen.

Note: I don’t assume full inerrancy when it comes to chronicling each day. There is much overlap, but I stick with traditional categories of history, such as the Last Supper and Friday crucifixion. It is also crucial to note that John is much more interested in theology than chronology so that we shouldn’t attempt to find a harmony of chronology in all four Gospels, since this was not John’s concern. Additional material here.

On Monday of Holy Week, Jesus entered the temple and began to drive out those who sold, saying to them,

“It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”

The sin of Israel in part was to see Jesus as a one-dimensional character in the story, but he is multi-dimensional. When Jesus enters the scene he is communicating a lot more than first meets the eye. Zechariah 9 instructs us that he is a King who is finally come home to set things right. The abuse of his home is over and now a gracious ruler is here to guard the true religion of Abraham, Isaac, and Jacob.

But you know how we are tempted to treat his coming on the Monday of Holy Week–we are tempted to keep business as usual. We are tempted to say: “In my home, there is no corruption. I am the right kind of housekeeper. Jesus, there is no need to change the furniture.” But Jesus comes to teach you that there is always cleaning up that needs to take place. When Jesus comes it’s Spring cleaning time.

It’s time to give your sins over to Jesus so He can carry them to the cross where he bled and died. Or, perhaps it’s time to allow Jesus to save you from your current residence? Aren’t you tired of the cycle of sin? Aren’t you tired of apathy? Aren’t you tired of not noticing any spiritual growth in your life in the last 2,5, 10 years? It’s cleaning time! It’s time to allow Jesus to enter and change the make-up of your home as he did in Jerusalem. It’s not going to be comfortable. He’s going to crush some things that you treasure a whole lot, but he’s going to give them back to you in a new way.

“But let all who take refuge in you rejoice; let them ever sing for joy. (Ps. 5:11)

Every time heaven breaks through our daily life, it is a reason to rejoice. It breaks through with tremendous regularity in big events, like the birth of a child, the provision of our financial needs, recovering through severe pain, or whatever it may be, we see heaven given to us regularly.

But heaven also breaks through in many little things, like the response of a child to the wisdom of God, the beauty of a sunny day, the note or word of encouragement. Are we responding to that joy when heaven breaks through? It is common for people to talk to one another to report the sad details of other people’s lives; it is not so common to rejoice in the details of other people’s lives. We need more of that. We need to be genuinely joyful over the joy of others. As Augustine observed: “The good that we desire for ourselves we desire for our neighbor also.” Instead of lamenting the joy of others, let us rejoice in their well-being. Our lack of joy may stem from our lack of joy for other people’s joy.

Prayer: O, Lord, be gracious to us and show us the joy of rejoicing with others. Take away our anger and jealousy and make us happy to see the godly prosperity of our neighbor through Christ our Lord, Amen.