Archives For Grace

In his discussion on ‘The Freedom of Man for God’, Karl Barth distinguishes between human triumphalism and ‘God’s triumph’[i]. Barth’s exposition asserts that human triumphalism stands against the God who triumphs.

Human triumphalism is both an active and passive denial of God.

Linked to works righteousness, it is a fanatical rejection of the Creators rights to His creation.

His Lordship is undermined, ignored and forgotten in order for humanity to assert their own. This act exemplifies itself in the form of ‘primal atheism’[ii]; humans reaching for God’s power whilst at the same time proclaiming that such a power only exists in a special few (mysticism) or does not exist at all (atheism).

In short, men and women seek to become lordless powers.

Examples of this can be seen in how some modern proponents utilise Religion or ideology to justify their rejection of God’s Lordship in Jesus Christ.

Via claims to superior, “inside” knowledge or the Darwinian excuse that the strong determine the treatment or mistreatment of the weak.

In the progressive quest to work for God, or alternatively ignore God, we find elements which seek emancipation from God.

Consequently, the biblical promise of a ‘newness of life’ (Romans 6:4) is replaced with a mystical fog or a reason induced cold pragmatism. Most often affirmed by an esoteric elitism who, hiding behind entitlement, choice, nature and good intentions, hypocritically end up forcing a tyrannical ‘denial of life’ upon humanity.

Ultimately, the charade is found wanting and sinful humanity is once again reminded of its tendency to parade darkness as light.

No matter how hard we try, we cannot apprehend that which can only be given to us.

Humanity remains unfree in the ignorance and futility of its quest to be free from the Creator, who has and still does, have a right to His creation. By enforcing His right the Creator appears as powerless. In mercy, He lowers Himself in order to raise us up.

‘Freedom to be for God is not a freedom which we have taken, but a freedom which God has given to us in His mercy’ [iii]

Our lack of  sensitivity and response to God’s approach i.e.: our lack of ‘receptivity to revelation through gratitude and humble recognition’[iv], leads to a rejection of God and His freedom.

Paul writes:

‘We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death He died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus’ (Romans 6:10)

This in consequence means that ‘to be with God is to be in Christ’[v].

God’s triumph is God’s revelation which has been given in Jesus the Christ and is asserted in this time of grace by the presence and activity of the Holy Spirit. In Christ, and only in Christ, is God’s triumph reconciled to human triumphalism.

From this point we stand and say “Jesus is the Victor”. From this point we abandon all questions that concern ourselves with what we have to do to be in God’s will, or win his approval. From this point we take up our true concern: the invitation into participation with what God has already done and is doing right now on our behalf.

As Barth noted:

God’s continued  presence in us and for us means a ‘state or position in which humans may find themselves, but only with amazement, only with gratitude, only in humble recognition of an accomplished fact…an earlier state is one of self-glorification and self-will. Apart from the triumph of God it would still be the state of humanity today. Marked again by forgetting or denying the triumph of God by seeing (and calling) the power of God on us and in us as anything other than the Holy Spirit’[vi]

References:

[i] Barth, K. 1938 Church Dogmatics I.II Hendrickson Publishers p.260

[ii] Ibid, p.321

[iii] Ibid, p.258

[iv] Ibid, p.260

[v] Ibid, p.258

[vi] Ibid, p.260

Image credit: Tim Marshall, Unsplash.com

Inhaling Grace

July 1, 2016 — 6 Comments

dysfunctional family surivivorNo matter how much forgiveness helps us to resolve conflict, if people thrive on the conflict, then conflict will inevitably remain. Sometimes you’ll find yourself stuck between a rock and hard place. Where no matter what approach you embark on, you’re damned if you do and damned if you don’t.

Learning to move on from this graciously, responsibly and wisely, will require us to make an effort. In the New Testament Jesus tells us to breathe in grace and exhale dust.

To do so seeks to reshape our circumstances, redefine relationships, and in revolt against the chaos, breathe in the hope of rescue and restoration.

Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous hand. (Isaiah 41:10)

Our “hell” is countered by the God who rolls stones and raises the dead (John 11/2 Cor.1:9).

This intercession is the reality of the cross where our brokenness is consumed and replaced by a resurrected life.

Although scars remain, restoration is a real possibility.

This is because the stone has been rolled away by choice. We can then breathe, receive and put on, a new nature (Colossians), through a newness of life (Ephesians) because Jesus Christ stepped into the darkness and pierced it with light.

This is what the new instrumental below expresses. As for the creative process. I just prayed, sat down and in six hours had this gem pulled together. If I had the time to improve on it, I’d seek to make the song more tighter. Especially with the lead in to the first chorus and work a roll through the tom-toms into it. (For the best quality, good speakers or headphones are recommended).

‘Dust is an emblem of a state of condemnation’ [Genesis 3: 14; Micah 7: 17.]
(Albert Barnes, Commentary on Numbers)

Happy Friday, folks. 🙂

 

 


Image: Pinterest

Video and image featured is my own.

Related post:Exhaling Dust, Inhaling Grace

GnadeBarth’s main starting point in his discussion on the Holiness of Grace, is that the freedom of God is framed by Jesus Christ. [i]

The freedom of God is His love actualised for us in covenant and Christ. E.g.: promise, fulfilment, and promise of future fulfilment.

God’s love and holiness are inseparable characteristics of grace.

On one, rests, ‘love: grace, mercy and patience. On the other, freedom: holiness, righteousness and wisdom.’ (p.352); ‘To say grace is to say the forgiveness of sins; to say holiness, judgement upon sins’ (p.360).

According to Barth, ‘grace shows its power over and against sin. It reckons with it, but does not fear it. It is not limited by it. It overcomes it, triumphing in this opposition and the overcoming of it’ (p.355)

More significantly:

‘Where God is revealed and objective, He is always the gracious God’ (p.356) […] ‘He is so even when He is the God who is denied and hated by us, and therefore provoked against us. He is so even as the God against whom we sin and who therefore judges and punishes us. We know and rightly understand our sin only when we have realised it to be enmity against the grace of God. And we turn from our sin only when we return to the grace of God’ (p.367).

God, in covenant and Christ, reveals himself as both firm and approachable.

What God does comes from who God is[ii]: ‘God makes Himself the gift, offering fellowship to us’ (p.354); ‘Grace is how God loves. This is how He seeks and creates fellowship between Himself and us’ (p.357)

It’s important to Barth that we understand why ‘we may distinguish, but we shall certainly not separate between God’s grace and God’s holiness’ (p.360). Because the ‘holiness of God is not side by side with, but in His grace, and His wrath is not separate from but in His love (p.363). The law which slays and the Gospel which makes alive are interwoven in the most astonishing way: God is as gracious as He is holy and holy as He is gracious’ (p.365)

Through this we can come to understand that ‘only where God’s love is not yet revealed, not yet or no longer, can there be a separation instead of a distinction’ (ibid).

It’s this point that Barth wants to emphasise:

The ‘command then to be Holy as I am Holy[iii], is a not a command by which God urges sinful humanity to secure for themselves a status or merit in His presence. But as God’s command it is quite simply the command to cleave to His grace.’ (p.364)

However,

‘that God is gracious doesn’t mean that He surrenders Himself to the one to whom He is gracious… to accept God’s grace necessarily means, therefore to respect God’s holiness; [His gracious and loving “yes” and “no” – Proverbs 3:12]. It means accepting God’s grace in thankfulness, to be contentedly replenished by it.’ (pp. 361 & 367)

The holiness of God’s Grace is actualised in the act of correction. Any rejection of God’s grace is also a rejection of instruction.

Applied to today, it might serve us to seek out where there might be a separation of holiness from grace?

As Barth suggests, if there is, then, perhaps we’ve created an idol; something other than God.

Grace cut off from God’s holiness is a grace transformed into what we want grace to be. It is nothing other than cheap grace. It denies the reality of Jesus Christ.  Cheap grace is mistaken for being God’s actual grace. It’s transformed into a ‘positive optimism’, tethered together by an unteachable arrogance and blissful ignorance. It’s weak, but sells well. Its future is bleak, but cheap grace is easily reinvented. It’s easily manipulated.

Cheap grace is the master of all disguises. Made up primarily of inoffensive fragments picked out from an offensive grace. God’s Word is sanitised.  As a result, God’s true nature and being is compromised; obscured from us. Even though we are slowly and subtly dragged back into darkness by a Frankenstein of our own making.This new understanding is celebrated as a revolution.

Still, God is not numb to our reality. Barth interprets the mainstay of the Biblical text: Rescue and remedy. God does not and has not abandoned us.

He loves us despite the rejection and counterfeit grace that is confused with real grace.

Examples of this include the “progressive” salesperson, who, sells a new tolerance and yet demonises anyone who questions, challenges or outright opposes them. This is humanity supported by God’s achievement; held firmly by God’s grace, but it is humanity choosing to bathe in the presumed glory of its own independence and sovereignty. The part of modern humanity that is hell-bent on buying and selling others into destruction and despair, because the fear of seeming intolerant or offensive towards our neighbour has hindered us from actually being able to love our neighbour. Which requires both a responsible “yes” and a loving “no.”

Men and women following crowds that proudly claim God’s grace, yet quietly erase God’s holiness and by default His freedom, make it all the more important to hear Barth when he says:

‘The holiness of God’s grace is this: “For whom the Lord loves He corrects; as a Father to a child” (p.361)

Notes:

[i] Pages 351 to 368 of Karl Barth, 1940 Church Dogmatics II/1, Hendrickson Publishers

[ii] Ibid, p.334 ‘The Perfections of God’

[iii] 1 Peter 1:16/Leviticus 20:26

IMG_0942Disarm evil. Defuse conflict.

Create boundaries.

Redefine toxic relationships.

Pursue peace.

What was, no longer is.

What now exists – the good that stands,

stands because of who Jesus Christ is, was and will always be.

Grace. Today, yesterday and forever.

– RL2015

ReflectionsBeside still waters.

Along paths of righteousness.

In a dark valley, overflowing cups.

A soul restored for His name’s sake.

A table prepared in the presence of enemies.

Followed by justice and mercy.

The Lord Shepherds; makes; leads; comforts; blesses;

…allows and invites us to dwell. In. His. House. Forever.

 

Unabridged Grace

October 28, 2014 — Leave a comment

Unabridged grace

Burning cathedrals; collapsing ‘isms

God’s reach surpasses our own

Fire Image  4

 ©RL2014

 

Entitled ‘Gideon: God is my Lord’[i]  and preached in Berlin on February 26, 1933 ‘Bonhoeffer gave his first sermon’ since Hitler had been enshrined as chancellor 27 days prior.

Bonhoeffer’s decision to preach from the Old Testament was deliberate. In my opinion he couldn’t have picked a more controversial figure, at the time, to make a political point.

The choice of Gideon was a deliberate attempt to preach against Nazi propaganda by using inferences to Nazi propaganda.

For example: Larry Rasmussen suggests Bonhoeffer contrasted a ‘young man chosen by God to save Israel from their enemies and turn them away from the worship of false gods’ with ‘Siegfried, the unconquered Germanic hero figure (of the Nibelung saga), idealised by the Nazis.’[ii]

Expanding on this Isabel Best writes that Bonhoeffer sets out to ‘describe God’s power in contrast to human might, and finally from Martin Luther’s ‘A Might Fortress,’ to assure his hearers that even now the power, and the victory, are God’s alone[iii].’

Dietrich Bonhoeffer is someone I’d heard of, yet never read with any serious interest until five years ago. Since then I have made inroads into understanding his life, theology and influences.

I’ve even managed to pull together some blog posts about the subject. {Here, here and here.}

Most Christians who have heard Bonhoeffer might only know him as martyr; others will be able to match the name in more detail with the context and images of an era when Europe was consumed by an industrial military complex issuing forth blitzkrieg, and euthanasia; inciting euphoria through Darwinian Socialism in support of its progeny, Nazi dogma.

The latter was swarming the globe enraging some, and finding recruits in others through the promise of a new dawn for humanity – one embossed in the appearance of allegiance with Christianity, when instead it was firmly based on the survival of the fittest, racial supremacy, socialism, scientism, and pagan religion.

Gideon’s message is God’s grace to the Israelites and through the witness of Gideon this message is also about God’s graciousness towards humanity.

Bonheoffer’s Gideon expresses this clearly. This is nowhere more evident than when Bonhoeffer states:

Gideon, we recognise your voice only too well; you sound just the same today as you did then
Who would be willing to say that he or she has never heard this call and has never answered, as Gideon did: Lord, with what I am supposed to do such great things?
But Gideon is silenced; today as just in those days, he’s told to shut up. You’re asking, “With what?” Haven’t you realised what it means that this is God calling to you? Isn’t the call of God enough for you; if you listen properly, doesn’t it drown out all your “with what” questions?
“I will be with you” – that means you are not asked to do this with any other help. It is I who have called you; I will be with you; I shall be doing it too. Do you hear that, Gideon of yesterday and today?
God has called you, and that is enough. Do you hear that, individual doubting Christian, asking and doubting Christian? God has plans for you, and that does mean you.
Be ready to see to it. Never forget, even when your own powerlessness is grinding you down to the ground, that God has phenomenal, immeasurable, great plans for you. I will be with you.’[iv]

Faced with the uncertainty of the times, Bonhoeffer reaches for a tangible example from the Biblical text.

Some of us may find the times confusing, some see victims living without victory or want of it, and others witness a wave of chaos attempting to breach walls where restraint has remained the stalwart of freedom. In the midst of this, not only Gideon, but also Bonhoeffer speaks to us, reminding us to trust that: God, in His mercy will reign.


Sources:

[i] Best, I. (Ed.) 2012 The Collected Sermons of Dietrich Bonheoffer Fortress Press, p.67

[ii] Rasmussen, L in The Collected Sermons of Dietrich Bonheoffer, Isabel Best, (Ed.) 2012  Fortress Press, p.67

[iii] Ibid.

[iv] Ibid, pp.67-74 & Stroud, D.G. (Ed.) Preaching in Hitler’s Shadow: Sermons of Resistance in the Third Reich  Wm.B Eerdmans Press, pp.51-61