Author: Jason Goroncy

Around blogdom …

  1. “The Center of the Whole Bible” (Romans 3:21-26): audio | video
  2. “The Strange Triumph of a Slaughtered Lamb” (Revelation 12): audio | video
  3. “A Miracle Full of Surprises” (John 11): audio | video
  4. “Why Doubt the Resurrection of Jesus” (John 20:24-31)
  5. “The Ironies of the Cross” (Matthew 27:27-51)

Requisiat En Pace: Father Richard John Neuhaus

neuhausThe National Catholic Reporter reports that Fr. Richard John Neuhaus, the founder of First Things and ‘a leading voice of Catholic conservatism in America, and one of those rare theologians and spiritual leaders whose influence vastly exceeded the boundaries of their religious community, has died at 72’.

Related stories can found be at:

Where to blog?

mergerSome time ago, I made the decision to blog occasionally at two additional sites – Civicus (a blog dedicated to issues broadly related to human rights and with a particular interest in Burma), and Paternal Life (a very occasional blog concerned with issues pertaining to being a dad). The decision to blog at various places was not made lightly. At the time I felt that the different foci could best be served by separating them out (much like the direction that biblical scholarship took in the last century). This would mean, I felt, that readers who were interested in the particular focus of the blog would be less likely to have to wade through copious posts that they were not particularly interested in. A downside of this decision has been that these three of my many passions – theology, human rights and fathering – have, as far as blogging goes, been kept separate, and do not share the perichoretic (probably an inappropriate word to use in this context) existence that they know in my own being. Consequently, I’m (inadvertently) sponsoring the idea that theology, human rights and parenting have little to do with each other, a notion which is of course utter baloney.  The other downside, though significantly less important than those already stated, is that maintaining three blogs takes more work.

So, I’ve been wondering about merging Civicus and Paternal Life with Per Crucem ad Lucem (the blog that I pour most of my energy into and which recieves the most hits); and the point of this post is to invite some comment about how you – my readers – and those who may have journeyed down a similar track feel about this proposal. Do you have a preference? What sorts of questions ought such a decision be required to consider? Would such a merger of interests be unduly isolationist for too many readers? Your thoughts?

Two interesting pieces … and one cause for celebration

1. William Pfaff on Should the Torturers Go on Trial?

‘The most effective way to prevent future war crimes is not to threaten elected leaders with punishment that probably will not be imposed. It is to convince civilian and military officials at all levels of government that if they commit or participate in war crimes, as clearly defined in international law and the Uniform Code of Military Justice, even under orders of their superiors, the serious possibility will exist that (in another administration?) they will be appropriately punished’.

2. Jay Feldman reviews ‘Concentration Camps on the Home Front’

3. Death sentences commuted in Ghana

Knowing, Toleration, Mythology and the Disturbance of Christian Faith

ideology‘Knowledge of God in the sense of the New Testament message, the knowledge of the triune God as contrasted with the whole world of religions in the first centuries, signified, and still signifies, the most radical “twilight of the gods,” the very thing which Schiller so movingly deplored as the de-divinisation of the “lovely world.” It was no mere fabrication when the Early Church was accused by the world around it of atheism, and it would have been wiser for its apologists not to have defended themselves so keenly against this charge. There is a real basis for the feeling, current to this day, that every genuine proclamation of the Christian faith is a force disturbing to, even destructive of, the advance of religion, its life and richness and peace. It is bound to be so. Olympus and Valhalla decrease in population when the message of the God who is the one and only God is really known and believed. The figures of every religious culture are necessarily secularised and recede. They can keep themselves alive only as ideas, symbols, and ghosts, and finally as comic figures. And in the end even in this form they sink into oblivion. No sentence is more dangerous or revolutionary than that God is One and there is no other like Him. All the permanencies of the world draw their life from ideologies and mythologies, from open or disguised religions, and to this extent from all possible forms of deity and divinity. It was on the truth of the sentence that God is One that the “Third Reich” of Adolf Hitler made shipwreck. Let this sentence be uttered in such a way that it is heard and grasped, and at once 450 prophets of Baal are always in fear of their lives. There is no more room now for what the recent past called toleration. Beside God there are only His creatures or false gods, and beside faith in Him there are religions only as religions of superstition, error and finally irreligion’. – Karl Barth, Church Dogmatics II.1 (ed. G.W. Bromiley and T.F. Torrance; trans. T.H.L. Parker, et al.; Edinburgh: T&T Clark, 1957), 444.

Forsyth on measuring sin

sin‘Sin … is not measured by a law, or a nation, or a society of any kind, but by a Person. The righteousness of God was not in a requirement, system, book, or Church, but in a Person, and sin is defined by relation to Him. He came to reveal not only God but sin. The essence of sin is exposed by the touchstone of His presence, by our attitude to Him. He makes explicit what the sinfulness of sin is; He even aggravates it. He rouses the worst as well as the best of human nature. There is nothing that human nature hates like holy God. All the world’s sin receives its sharpest expression when in contact with Christ; when, in face of His moral beauty, goodness, power, and claim, He is first ignored, then discarded, denounced, called the agent of Beelzebub, and hustled out of the world in the name of God’. – PT Forsyth, Missions in State and Church: Sermons and Addresses (London: Hodder & Stoughton, 1908), 56-7.

Howard Zinn on ‘War and Social Justice’

howard-zinI appreciate reading and listening to American historian and playwrite Howard Zinn. Democracy Now recently posted a wonderful speech by Zinn which he gave at Binghamton University a few days after the 2008 presidential election. The speech is entitled ‘War and Social Justice’. It’s also available as Real Video Stream, Real Audio Stream or MP3, as well as via iTunes for thoser who subscribe to the DN podcast (audio) or (video).

Christus Victor and a request for help

HelpHelp! I need somebody. Help! Not just anybody. Help! You know I need someone. Help!

When I was younger so much younger than today,
I found this awesome quote the page number of which I forgot to write down because I never thought I’d need it …

But now these days are gone
I’m not so self assured
Now I find I’ve changed my mind …

So now … I’m trying to chase up a page reference to a passage from Jaroslav Pelikan’s ‘Foreword’ (pp. xi-xix) to Gustaf Aulén’s Christus Victor: An Historical Study of the Three Main Types of the Idea of the Atonement (New York: Macmillan, 1969). Unfortunately, I no longer seem to be able to lay my hands on a copy of this edition. If anyone has access to this edition, I’d be really keen to hear from you (via email is fine if you prefer).

I really want to be able to sing the next verse:

And now my life has changed in oh so many ways
My independence seems to vanish in the haze

The way by which God brings about reconciliation

cross‘[W]hat Christ did on the Cross was in no way intended to spare us death but rather to revalue death completely. In place of the “going down into the pit” of the Old Testament, it became “being in paradise tomorrow”. Instead of fearing death as the final evil and begging God for a few more years of life, as the weeping king Hezekiah does, Paul would like most of all to die immediately in order “to be with the Lord” (Phil 1:23). Together with death, life is also revalued: “If we live, we live to the Lord; if we die, we die to the Lord” (Rom 14:8).

But the issue is not only life and death but our existence before God and our being judged by him. All of us were sinners before him and worthy of condemnation. But God “made the One who knew no sin to be sin, so that we might be justified through him in God’s eyes” (2 Cor 5:21).

Only God in his absolute freedom can take hold of our finite freedom from within in such a way as to give it a direction toward him, an exit to him, when it was closed in on itself. This happened in virtue of the “wonderful exchange” between Christ and us: he experiences instead of us what distance from God is, so that we may become beloved and loving children of God instead of being his “enemies” (Rom 5:10).

Certainly God has the initiative in this reconciliation: he is the one who reconciles the world to himself in Christ. But one must not play this down (as famous theologians do) by saying that God is always the reconciled God anyway and merely manifests this state in a final way through the death of Christ. It is not clear how this could be the fitting and humanly intelligible form of such a manifestation.

No, the “wonderful exchange” on the Cross is the way by which God brings about reconciliation. It can only be a mutual reconciliation because God has long since been in a covenant with us. The mere forgiveness of God would not affect us in our alienation from God. Man must be represented in the making of the new treaty of peace, the “new and eternal covenant”. He is represented because we have been taken over by the man Jesus Christ. When he “signs” this treaty in advance in the name of all of us, it suffices if we add our name under his now or, at the latest, when we die.’ – Hans Urs von Balthasar, A Short Primer for Unsettled Laymen (trans. Michael Waldstein; San Francisco: Ignatius Press, 1985), 85-7.

Robert Fisk: The self delusion that plagues both sides in this bloody conflict

APTOPIX MIDEAST ISRAEL PALESTINIANS GAZADuring the second Palestinian “intifada”, I was sitting in the offices of Hizbollah’s Al-Manar television station in Beirut, watching news footage of a militiaman’s funeral in Gaza. The television showed hordes of Hamas and PLO gunmen firing thousands of rounds of ammunition into the air to honour their latest “martyr”; and I noticed, just next to me, a Lebanese Hizbollah member – who had taken part in many attacks against the Israelis in what had been Israel’s occupation zone in southern Lebanon – shaking his head.

What was he thinking, I asked? “Hamas try to stand up to the Israelis,” he replied. “But…” And here he cast his eyes to the ceiling. “They waste bullets. They fire all these bullets into the sky. They should use them to shoot at Israelis.”

His point, of course, was that Hamas lacked discipline, the kind of iron, ruthless discipline and security that Hizbollah forged in Lebanon and which the Israeli army was at last forced to acknowledge in southern Lebanon in 2006. Guns are weapons, not playthings for funerals. And Gaza is not southern Lebanon. It would be as well for both sides in this latest bloodbath in Gaza to remember this. Hamas is not Hizbollah. Jerusalem is not Beirut. And Israeli soldiers cannot take revenge for their 2006 defeat in Lebanon by attacking Hamas in Gaza – not even to help Ms Livni in the Israeli elections.

Not that Hizbollah won the “divine victory” it claimed two years ago. Driving the roads of southern Lebanon as the Israelis smashed the country’s infrastructure, killed more than a thousand Lebanese – almost all of them civilians – and razed dozens of villages, it didn’t feel like a Hizbollah “victory” to me, theological or otherwise. But the Israelis didn’t win and the Hizbollah were able to deploy thousands of long-range rockets as well as a missile which set an Israeli warship on fire and almost sank it. Hamas have nothing to match that kind of armoury.attack

Nor do they have the self-discipline to fight like an army. Hizbollah in Lebanon has managed to purge its region of informers. Hamas – like all the other Palestinian outfits – is infected with spies, some working for the Palestinian Authority, others for the Israelis. Israel has successively murdered one Hamas leader after another – “targeted killing”, of course, is their polite phrase – and they couldn’t do that without, as the police would say, “inside help”. Hizbollah’s previous secretary general, Sayed Abbas Moussawi, was assassinated near Jibchit by a missile-firing Israeli helicopter more than a decade ago but the movement hasn’t suffered a leader’s murder in Lebanon since then. In the 34-day war of 2006, Hizbollah lost about 200 of its men. Hamas lost almost that many in the first day of Israel’s air attacks in Gaza – which doesn’t say much for Hamas’ military precautions.

Israel, however – always swift to announce its imminent destruction of “terrorism” – has never won a war in a built-up city, be it Beirut or Gaza, since its capture of Jerusalem in 1967. And it’s important to remember that the Israeli army, famous in song and legend for its supposed “purity of arms” and “elite” units, has proved itself to be a pretty third-rate army over recent years. Not since the 1973 Middle East conflict – 35 years ago – has it won a war. Its 1978 invasion of Lebisrael-2anon was a failure, its 1982 invasion ended in disaster, propelling Arafat from Beirut but allowing its vicious Phalangist allies into the Sabra and Chatila camps where they committed mass murder. In neither the 1993 bombardment of Lebanon nor the 1996 bombardment of Lebanon – which fizzled out after the massacre of refugees at Qana – nor the 2006 war was its performance anything more than amateur. Indeed, if it wasn’t for the fact Arab armies are even more of a rabble than the Israelis, the Israeli state would be genuinely under threat from its neighbours.

One common feature of Middle East wars is the ability of all the antagonists to suffer from massive self-delusion. Israel’s promise to “root out terror” – be it of the PLO, Hizbollah, Hamas, Islamic Jihad, Iranian or any other kind – has always turned out to be false. “War to the bitter end,” the Israeli defence minister, Ehud Barak, has promised in Gaza. Nonsense. Just like the PLO’s boast – and Hamas’ boast and Hizbollah’s boast – to “liberate” Jerusalem. Eyewash. But the Israelis have usually shown a dangerous propensity to believe their own propaganda. Calling up more than 6,000 reservists and sitting them round the Gaza fence is one thing; sending them into the hovels of Gaza will be quite another. In 2006, Israel claimed it was sending 30,000 troops into Lebanon. In reality, it sent about 3,000 – and the moment they crossed the border, they were faced down by the Hizbollah. In some cases, Israeli soldiers actually ran back to their own frontier.

israelThese are realities. The chances of war, however, may be less easier to calculate. If Israel indefinitely continues its billion dollar blitz on Gaza – and we all know who is paying for that – there will, at some stage, be an individual massacre; a school will be hit, a hospital or a pre-natal clinic or just an apartment packed with civilians. In other words, another Qana. At which point, a familiar story will be told; that Hamas destroyed the school/hospital/pre-natal clinic, that the journalists who report on the slaughter are anti-Semitic, that Israel is under threat, etc. We may even get the same disingenuous parallel with a disastrous RAF raid in the Second World War which both Menachem Begin and Benjamin Netanayahu have used over the past quarter century to justify the killing of civilians.

And Hamas – which never had the courage to admit it killed two Palestinian girls with one of its own rockets last week – will cynically make profit from the grief with announcements of war crimes and “genocide”.

At which point, the deeply despised and lame old UN donkey will be clip-clopped onto the scene to rescue the Israeli army and Hamas from this disgusting little war. Of course, saner minds may call all this off before the inevitable disaster. But I doubt it.

Source: The Independent, Wednesday, 31 December 2008

December bests …

Best books: Giorgio Locatelli, Made in Italy: Food and Stories. New York: Ecco, 2007 (this one is easily among my favourite books of the year); Marcia JoAnn Bunge, ed. The Child in Christian Thought. Grand Rapids: Wm. B. Eerdmans, 2001; David H. Jensen, Graced Vulnerability: A Theology of Childhood. Cleveland: Pilgrim Press, 2005; and Ernest Hemingway, The Old Man and the Sea.

Best music: Malcolm Gordon, One Voice; and U2, The Golden Unplugged Album

Best films: Death Sentence (2007)

Best drink: Villa Maria Private Bin Merlot/Cabernet Sauvignon (2006)

A Year with Calvin’s Institutes

john-calvin-portrait-by-titian1During 2009, Princeton Theological Seminary is inviting the church, the academy, and individual Christians around the world to celebrate the 500th anniversary of John Calvin’s birth by participating in “A Year with the Institutes,” a daily reading of Calvin’s magnum opus, The Institutes of the Christian Religion.

There is never a bad time to start reading – or re-reading – the Institutes. Imagine that, Calvin’s Institutes every day for a year – even via iTunes or a RSS Feed.

More information here.

I will also add the feed to my sidebar.

Christians on their best side

rembrant-prodigal-son-detail‘In invocation of God the Father everything depends on whether or not it is done in sheer need (not self-won competence), in sheer readiness to learn (not schooled erudition), and in sheer helplessness (not the application of a technique of self-help). This can be the work only of very weak and very little and very poor children, of those who in their littleness, weakness, and poverty can only get up and run with empty hands to their Father, appealing to him. Nor should we forget to add that it can only be the work only of naughty children of God who have wilfully run away again from their Father’s house, fond themselves among swine in the far country, turned their thoughts back home, and then – if they could – returned to their Father … Christians who regard themselves as big and strong and rich and even dear and good children of God, Christian who refuse to sit with their Master at the table of publicans and sinners, are not Christians at all, have still to become so, and need not be surprised if heaven is gray above them and their calling upon God sounds hollow and finds no hearing. The glory, splendour, truth, and power of divine sonship, and of the freedom to invoke God as Father, and therefore the use of this freedom – the Christian ethos in big and little things alike – depends at every time and in every situation on whether or not Christians come before God as beginners, as people who cannot make anything very imposing out of their faith in Jesus Christ, who even with this faith of theirs – and how else could it be if it is faith in Jesus Christ? – venture to draw near to his presence only with the prayer: “Help my unbelief” (Mk. 9:24). Mark well that this has nothing to do with Christian defeatism. It describes Christians on their best side and not their worst, in their strength and not their weakness (2 Cor. 12:10).’ – Karl Barth, The Christian Life: Church Dogmatics IV,4: Lecture Fragments (trans. Geoffrey W. Bromiley; Edinburgh: T&T Clark, 1981), 80.

A Challenge Towards Hospitality

‘Where welcoming gays and lesbians in congregations translates into a denial of their calling to ministry and a dismissal of same-sex partnerships; where welcoming the homeless means a remote corner of the church building may be reserved for “their” use; where extending hospitality to children means removing them from worship and whisking them away to a dingy and cluttered room, the hospitality of Jesus’ name is not extended … [T]o name Jesus in acts of hospitality and care is to be caught up in the entire trajectory of Jesus’ ministry. To speak his name is to be drawn into the way of Jesus Christ: away of vulnerable love made real in the flesh that opens us radically to others. This is not a way of privilege, superiority, and trumpeting exclusion, but covenant, vulnerability, and difference. To welcome in the name of Jesus means that others have a claim on us.’ – David H. Jensen, Graced Vulnerability: A Theology of Childhood (Cleveland: Pilgrim Press, 2005), 132.

Hans Urs von Balthasar in Communio

balthasarOne of the real joys for me this year was reading work by and about Hans Urs von Balthasar (David also sponsored a wonderful Balthasar Blog Conference this year). Consequently, I was to recently delighted to discover a goodly number of his essays in Communio: International Catholic Review, a journal that he founded in 1973 together with Joseph Ratzinger, Henri de Lubac, and others. Here’s a list of his articles that appear in Communio (Now I just need to find a library that subscribes to the journal. I’m having no success on that front so far):

“Conversion in the New Testament.” 1, no. 1 (1974): 47-59.

“In Retrospect.” 2, no. 3 (1975): 197-220.

“Select Bibliography of Hans Urs von Balthasar.” 2, no. 3 (1975): 220-27.

“The Meaning of Celibacy.” 3, no. 4 (1976): 318-29.

“On Unceasing Prayer.” 4, no. 2 (1977): 99-113.

“Catholicism and the Religions.” 5, no. 1 (1978): 6-14.

“Christian Prayer.” 5, no. 1 (1978): 15-22.

“Response to my Critics.” 5, no. 1 (1978): 69-76.

“Current Trends in Catholic Theology and the Responsibility of the Christian.” 5, no. 1 (1978): 77-85.

Pistis and Gnosis.” 5, no. 1 (1978): 86-95.

“The Grandeur of the Liturgy.” 5, no. 4 (1978): 344-51.

“On the Withdrawal of Hans Küng’s Authorization to Teach.” 7, no. 1 (1980): 90-93.

“Reflections on the Discernment of Spirits.” 7, no. 3 (1980): 196-208.

“Theology and Aesthetic.” 8, no. 1 (1981): 62-71.

“The Anti-Roman Attitude.” 8, no. 4 (1981): 307-21.

“From the Theology of God to Theology in the Church.” 9, no. 3 (1982): 195-223.

“Should Faith or Theology Be the Basis of Catechesis?” 10, no. 1 (1983): 10-16.

“Unity and Diversity in the New Testament Theology.” 10, no. 2 (1983): 106-16.

“Earthly Beauty and Divine Glory.” 10, no. 3 (1983): 202-6.

“Transcendentality and Gestalt.” 11, no. 1 (1984): 4-12.

“Jesus and Forgiveness.” 11, no. 4 (1984): 322-34.

“Life and Institution in the Church.” 12, no. 1 (1985): 25-32.

“The Holy Church and the Eucharistic Sacrifice.” 12, no. 2 (1985): 139-45.

“Toward a Theology of Christian Prayer.” 12, no. 3 (1985): 245-57.

“Peace and Theology.” 12, no. 4 (1985): 398-40.

“On the Concept of Person.” 13, no. 1 (1986): 18-26.

“The Poverty of Christ.” 13, no. 3 (1986): 196-98.

“God is His Own Exegete.” 13, no. 4 (1986): 280-87.

“Death is Swallowed up by Life.” 14, no. 1 (1987): 49-54.

“The Meaning of Christ’s Saying: ‘I Am the Truth.'” 14, no. 2 (1987): 158-160.

“Theology and Holiness.” 14, no. 4 (1987): 341-50.

“The Marian Principle.” 15, no. 1 (1988): 122-30 RT.

“Editorial: The Meaning of the Communion of Saints.” 15, no. 2 (1988): 160-62.

“Catholicism and the Communion of Saints.” 15, no. 2 (1988): 163-68.

“Creation and Trinity.” 15, no. 3 (1988): 285-93.

“Editorial: Buddhism-An Approach to Dialogue.” 15, no. 4 (1988): 403-10.

“A Résumé of My Thought.” 15, no. 4 (1988): 468-73.

“Natural Law and Private Ownership.” 17, no. 1 (1990): 105-19 RT.

“The Mission of Communio.” 19, no. 3 (1992): 509 NC.

“The Council of the Holy Spirit.” 17, no. 4 (1990): 595-611 RT.

“Eternal Life and the Human Condition.” 18, no. 1 (1991): 4-23.

“Still the First Commandment.” 19, no. 1 (1992): 179-82 RT.

Communio: International Catholic Review.” 19, no. 3 (1992): 507-8 NC.

“On the Task of Catholic Philosophy in Our Time.” 20, no. 1 (1993): 147-87 RT.

“A Word on Humanae Vitae.” 20, no. 2 (1993): 437-50 RT.

Theo-Logic: On the Work as a Whole.” 20, no. 4 (1993): 623-37.

“Women Priests? A Marian Church in a Fatherless and Motherless Culture.” 22, no. 1 (1995): 164-70 RT.

“Jesus as Child and His Praise of the Child.” 22, no. 4 (1995): 625-34.

“How Weighty is the Argument from ‘Uninterrupted Tradition’ to Justify the Male Priesthood?” 23, no. 1 (1996): 185-92 RT.

“Mary-Church-Office.” 23, no. 1 (1996): 193-98 RT.

“Georges Bernanos on Reason: Prophetic, Free, and Catholic.” 23, no. 2 (1996): 389-418 RT.

“Christ: Alpha and Omega.” 23, no. 3 (1996): 465-71.

“Thoughts on the Priesthood of Women.” 23, no. 4 (1996): 701-9.

“The Fathers, the Scholastics, and Ourselves.” 24, no. 2 (1997): 347-96 RT.

“Afterword to The Satin Slipper.” 26, no. 1 (1999): 186-211 RT.

“Faith and the Expectation of an Imminent End.” 26, no. 4 (1999): 687.

“Asceticism.” 27, no. 1 (2000): 14-26.

Good and Evil: Epilogue to Nietzsche.” 27, no. 3 (2000): 594-99 RT.

“Tribute to Mozart.” 28, no. 2 (2001): 398-399.

“Why We Need Nicholas of Cusa.” 28, no. 4 (2001): 854-859.

”Joy and the Cross.” 31, no. 2 (2004): 332-344. 

“Spirit and Fire. An Interview With Hans Urs von Balthasar.” 32, no. 3 (2005): 573-593. SH

“Communio: A Program.” 33, no. 1 (2006): 153-169.

“Where Does Fidelity Dwell?” 34, no. 4 (2007): 495-510.

Around the traps …

‘ … as always the gospel comes in with a sober ‘Yes, but…’ The saviour arrives, but goes unrecognised. He is hidden in the form of poverty and insecurity, a displaced person. Instead of peace and the golden age restored, there is conflict, a trial, a cross and a mysterious new dawn breaking unlike anything that has gone before. He was in the world and the world did not know him. Yet to those who recognise him and trust him, he gives authority (not just ‘power’, as our translations have it) to become something of what he is – to share in the manifesting of his saving work.

So what’s happening here to the idea of a saviour? The gospel tells us something hard to hear – that there is not going to be a single charismatic leader or a dedicated political campaign or a war to end all wars that will bring the golden age; it tells us that history will end when God decides, not when we think we have sorted all our problems out; that we cannot turn the kingdoms of this world into the kingdom of God and his anointed; that we cannot reverse what has happened and restore a golden age. But it tells us something that at the same time explodes all our pessimism and world-weariness. There is a saviour, born so that all may have life in abundance, a saviour whose authority does not come from popularity, problem-solving or anything else in the human world. He is the presence of the power of creation itself. He is the indestructible divine life, and the illumination he gives cannot be shrouded or defeated by the darkness of human failure.

But he has become flesh. He has come to live as part of a world in which conflict comes back again and again, and history does not stop, a world in which change and insecurity are not halted by a magic word, by a stroke of pen or sword on the part of some great leader, some genius. He will change the world and – as he himself says later in John’s gospel – he will overcome the world simply by allowing into the world the unrestricted force and flood of divine life, poured out in self-sacrifice. It is not the restoring of a golden age, not even a return to the Garden of Eden; it is more – a new creation, a new horizon for us all.

And it can be brought into being only in ‘flesh’: not by material force, not by brilliant negotiation but by making real in human affairs the depth of divine life and love; by showing ‘glory’ – the intensity and radiance of unqualified joy, eternal self-giving. Only in the heart of the ordinary vulnerability of human life can this be shown in such a way, so that we are saved from the terrible temptation of confusing it with earthly power and success’. (Rowan Williams)

Christmas as judgement

adventAs part of my advent journey this year I’ve been reading Schleiermacher’s 1806 novella Christmas Eve: A Dialogue on the Celebration of Christmas (trans. W. Hastie; Edinburgh: T&T Clark, 1890). It’s a beautiful read, not least because undergirded by Schleiermacher’s enormous respect for childhood as childhood. Like Rahner, Schleiermacher believes that children teach adults, that children – as children – are full human beings and so worthy of all the respect and dignity due to creaturely personhood.

For example, one of the characters in the story (Agnes) poses a series of important questions:

Is it then the case that the first childish objects of enjoyment must, in fact, be lost that the higher may be gained? May there not be a way of obtaining the latter without letting the former go? Does life then begin with a pure illusion in which there is no truth at all, and nothing enduring? How am I rightly to comprehend this? In the case of the man who has come to reflect upon himself and the world, and who has found God, seeing that this process is not gone through without conflict and warfare, do his joys rest upon the eradication, not merely of what is evil, but of what is blameless? For it is thus we always indicate the childlike, or even the childish, if you will rather so have it. (p. 33)

The book is a revelation into Schleiermacher’s – and Barth’s – theology (on many levels) and not least Schleiermacher’s (overly)-optimistic view of human personhood. It was this that Barth, in his 1923/24 Göttingen lectures on the theology of Schleiermacher, rightly picked up on, criticising Schleiermacher for positing an anthropology too without regard for an adequate account of the realities of sin, conversion and the in-breaking of the Word of God.

In those lectures, Barth’s reading of Schleiermacher’s ‘Christological Festival Sermons’ (as Barth calls them) spans some 50 pages wherein Barth expresses his usual mixture of appreciation and criticism for the Silesian-born theologian. One place where Barth’s praise for Schleiermacher’s Christmas sermons is noted concerns Schleiermacher’s sermon on Acts 17:30-31 [‘In the past God overlooked such ignorance, but now he commands all people everywhere to repent. For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead’]. On this, ‘the most powerful and impressive Christmas sermon that Schleiermacher preached’, Barth comments:

Let us look beyond the narrow sphere of individual life, Schleiermacher asks in the introduction, to the large and universal sphere. It is the Savior of the world whose coming we celebrate. A new world has dawned since the Word became flesh. His appearing was the great turning-point in the whole history of the human race. What is the change whereby the old age and the new may be distinguished? The fact that ignorance of God is no longer overlooked and tolerated by God. Christ’s life was from beginning to end an increasing revelation. The world’s childhood ended with it. Sin is now known and the image of God is evident. Hence judgement passes on all human action, and we ought to rejoice at this. We are now told that he commands everyone everywhere to repent. [Karl Barth, The Theology of Schleiermacher: Lectures at Göttingen, Winter Semester of 1923/24 (ed. Dietrich Ritschl; trans. Geoffrey W. Bromiley; Grand Rapids: Wm. B. Eerdmans, 1982), 72.]

For the world to have been judged so graciously is indeed the good news that advent dare not dream to hope for.

Still … Maranatha.

Imagining the kingdom: a child’s perspective

girl-with-painted-handsJonathan Kozol once asked a thirteen year-old boy, ‘How long would you like to live?’ The answer: ‘I would like to live to see the human race grow up’. And then the boy proceeded to provide something of a ‘report’ on the nature of the kingdom of God:

‘God will be there. He’ll be happy that we have arrived. People shall come hand-in-hand. It will be bright, not dim and glooming like the earth. All friendly animals will be there, but no mean ones. As for television, forget it! If you want vision, you can use your eyes to see the people that you love. No one will look at you from the outside. People will see you from the inside. All the people from the street will be there. My uncle will be there and he will be healed. You won’t see him buying drugs, because there won’t be money. Mr. Mongo [a drug addict] will be there too. You might see him happy for a change. The prophets will be there, and Adam and Eve, and all of the disciples except Judas. [For an alternative word on Judas see here, here, here and here]. And, as for Edgar Allan Poe, yes, he will be there too, but not like somebody important. He will be a writer teaching students. No violence will there be in heaven. There will be no guns or drugs or IRS. You won’t have to pay taxes. You’ll recognize all the children who have died when they were little. Jesus will be good to them and play with them. At night he’ll come and visit at your house. God will be fond of you. How will you know that you are there? Something will tell you, “This is it! Eureka!” If you still feel lonely in your heart or bitterness, you’ll know you’re not there’.

Sounds like good news to me … Preach it kid!