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His Name Will Be Emmanuel: Bossuet on "God With Us"
From his Elevations on the Mysteries, XV-IV:
His name will be Emmanuel: God with us. These are the mystical names which the Prophets give in spirit, to explain certain effects of divine power, which are necessary for those who use them. If we understand the force of that name Emmanuel, we find that of the Saviour. For what is it to be a saviour, if it is not to take away sins, as the angel had explained? But the sins being removed, and having no more separation between God and us, what else is left, unless being united with God and that God is with us perfectly? We are thus perfectly and eternally saved, and we recognise in Jesus who saves us, a true Emmanuel. He is Saviour, because in him, God is with us; it’s a God who unites our nature; reconciled with God, we are lifted up by his grace, until we are no more than a same spirit with him.
It is he which works who is at the same time God and who we are: God and man all together. God is in Jesus Christ reconciling himself to the world, not imputing to them their sins, and wiping them away in the Saints. Thus God is with them, because they no longer have their sins.
But this would be nothing if, at the same time, God was not with them to prevent their committing new ones. God is with you, in the style of the Scriptures, that is to say that God protects you, helps you, and then with a help so powerful that your enemies cannot prevail against you. They fight, says the Prophet, and they do not prevail, because I am with you. (Jer. 1,19) Be with us, O Emmanuel, so that if, after the forgiveness of our sins, we fight his pernicious enticements, his personality, his temptations, and we stay victorious.
Is this all the grace of our Emmanuel? Doubtless no; in him there is a good much higher which also the last of all; it is that he will be with us in eternity, where God will be all in all, with us for us to purify our sins, with us to sin no more, with us for us, to the life where we cannot commit more. See here, says St. Augustine, three degrees by which we pass to come to the salvation which the name of Jesus promises us and the perfect grace of the divine union by our Emmanuel: happy, when not only we do not sin any more under the yoke of him to whom we succumb, but when we no longer have to come against him whom we have had to fight, and who put our deliverance at risk.
O Jesus! O Emmanuel! O Saviour! O God with us! O conqueror of sin! O bond of the divine union! I wait with faith for that happy day where you will receive for me the name of Jesus; where you will be my Emmanuel, always with me, among all the temptations and dangers; go before me with your grace, unite me with you, and may all that is within me be submitted to your will.
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The Two Choices at Jonestown
This comment from one Dr. Clarence Charles on the testimony of Sir Lionel Luckhoo is worth repeating:
As I meditate on Psalm 1 today, I contrasted the glorious life of Sir Lionel Luckhoo and its outcome, with the inglorious one of Jim Jones and his clan and their outcome in a piece entitled, “Eleven Days to the Rescue”:
“Eleven Days to the Rescue ….”.
I, a newly minted doctor, returned to my homeland Georgetown, Guyana in August, 1978. With the glowing MBBS degree from the University of the West Indies, I was confident of a viable exciting future.
I was gradually introduced to one choice made and within eleven days to witness the effect of that choice on another choice that was summarily reflexly made.
Two contrasting choices, two paths, two roads, two positions, two outcomes, two contrasting fortunes, two destinies – one for life, one for death; one for time, the other for eternity; both out of intense desperation, both end games: one out of sleepless nights and inner discord, the other out of public exposure and legal pursuit. Two contrasting choices made on single moves at a mutual critical intersection. The two paths intersected each other at a crucial defining moment in time and then diverged irretrievably, eternally.
One scenario was eminently redemptive, with twenty years of enviably productive peripathetic purpose-driven life yielded to “My… Jesus…”. The other was horrendously destructive, ending like Hitler’s final solution, sudden summary death of a captive multitude; seated “in utter darkness, prisoners suffering in iron chains” (Ps. 107;10).
It was a fiasco that the few survivors would never forget, not even for a single day, nay, a single moment. According to New Jersey-based cult psychiatrist, Dr. Hardat Sukhdeo, the psychological scars would remain active, unsoothed, unassuaged, smoulderingly volcanic, forever.
Both had revolutionary world-wide impact, though contrasting, with reverberations echoing through time to the present and for all eternity.
The Robert Browning “Two Roads” moment of two equally attractive and competing paths painted for me a Rembrandt, the iconic master of contrasts, with rich sharp black-white pastels, rooted in the first Davidic Psalm – “Trees planted by streams of water” versus “Chaff that the winds drive away” (Ps. 1; 3,4).
Happily, legal luminary, Sir Lionel Luckhoo, on November 7, 1978, quickly learning how “way leads to way”, took the” narrow road less travelled by”, and that, for him, “made all the difference”.
Regrettably, James Warren Jones, eleven days later, took to the broad way (Mt. 7: 13), the way that looked right to him (Prov. 14: 12, Prov. 21:2), the way that looked right in his own eyes (Judg. 21:25). He took with him 918 souls. They were bound captive men, women and children. His November 18, 1978 Jonestown jungle agricultural settlement, experiment and cultic commune, inevitably, imploded to obscurity and a cosmic instructive lesson in the art and end of deception.
In view of the 7th and its divine directive, thereof, Sir Lionel, in obedience, dare not turn up as Jim’s Jones’ demanded legal counsel and intermediary. He thus, wisely, absented himself from the crucial Leo Ryan-People’s Temple consultation on the 18th.
As such, God preserved his life, immediately ratifying his destiny before his very eyes. The Lord Jesus, as ever, had timed the American FGBMF-Guyana visit and hotel testimony meeting to perfection.
Like Nehemiah, Sir Lionel had begun to do a great work, by just simply believing in the Lord Jesus and following His nudges, in the first instance, and, as such, he would not travel by small plane to Jonestown (Neh. 6: 2-4). He had determined not to “walk in the counsel of the ungodly, stand in the way of sinners or sit in the seat of the scornful” (Ps. 1: 1). He thus escaped the quick cyanide Kool-Aid collateral death. He avoided a wild wayward bullet to the chest.
“Eleven Days to the Rescue” was, for Sir Lionel, a mission in God’s international divine design of Pauline proportions, character, singularity, intensity, consistency and urgency ….”
Although for us those two choices probably don’t look as dramatic as they did during that fateful November in Guyana, they are still the choices we all have to make.
Click here to help make that choice
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The Marriage Pledge: A Gratifying Step on Civil vs. Ecclesiastical Marriage
It’s been a bit since Ephraim Radner and Christopher Seitz “crossed the Rubicon” and set forth The Marriage Pledge, which calls ministers to stop officiating civil marriages. Reactions have been mixed. The fact that I can say that shows that the steady legalisation of same-sex civil marriage has forced Christians–who have been working to “preserve marriage”, i.e. civil marriage as the union of one man and woman–to face reality on this issue. From my perspective, it’s at least a decade later than it should have been.
It’s been a long, lonely trudge through the wilderness on wanting a formal break between civil and ecclesiastical marriage, and there are a few things I’d like to say about it.
In spite of some who have received the Marriage Pledge well, there’s still not general unanimity on the subject. Much of that is sheer inertia; we’ve always done it this way, why should we change now? I think that option has run out for many things in this country and in the West in general. It’s time we stopped playing checkers with our opposition and start playing chess, and Radner and Seitz’s Marriage Pledge is a chess move.
In many parts of the world, churches don’t have a choice. Following the tradition established by the French Revolution, the state does not allow ministers to solemnise marriages, so you end up having to “get married twice.” Somehow Christian churches have managed to thrive in this environment; given the crêpe some hang on ceding the officiation of state marriages, one wonders how. I think this kind of provincialism needs to stop. If they can do it, we can too.
Part of the problem is that Protestant churches, having cleverly desacramentalised marriage, lean too heavily on the state to cover the void of their own creation. Some even invoke “natural law”, an invocation that I, whose intellectual formation was as a Roman Catholic, find amazing. In going through the gyrations they do on this subject, they overlook a few important facts.
The first is that, no matter how you slice it, marriage antedates the state. Even if we attempt to link marriage in church with “natural law” marriage, there is no good reason we should equate civil marriage with natural law marriage. The reason we do so is that the overpowering modern state has conditioned us to think in this way. If we’re planning on being real salt and light, we’d better lose this idea quickly.
Beyond that, in the marriage fracas, Evangelicalism in particular has revealed a serious weakness that results from their loosey-goosey “authority” structure. Because of this they are too dependent on the state for all kinds of things, and marriage is one of them. It’s no accident that one of the calls against the pledge came from a Southern Baptist, although their ability to create a tightly knit, conformity-obsessed system with the decentralised, congregational system they have makes one wonder why they couldn’t come up with a workable solution for marriage without the state. (That is even more true for the RCC and LDS churches; why they even need civil marriage is beyond me.)
Yes, there are the chickens in church hierarchies (I won’t name names, but you know who you are) who have urged/instructed their ministers not to sign the Marriage Pledge. When their ministers get hauled into court for refusing to officiate same-sex marriage on the basis that they are agents of the state, they might have second thoughts. Then again, as Episcopal Presiding Bishop Katharine Jefferts-Schori has proven, some people never learn.
The Marriage Pledge is a step in the right direction. It is not the beginning of the end for our ministers acting on behalf of the government but perhaps, as Winston Churchill put it about El Alamein, the end of the beginning. Who knows what could happen?
With that under our belt, if we could now get the Baptists and other Evangelicals to cut out the Clintonian “what is is” rubbish and see the real presence of Christ in the Eucharist, that would be glory. But, as Col. Hogan used to say, one miracle at a time.
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The Most Important Goal in Life
Today is the Feast of Christ the King. The script that calls out the liturgical year on this site simply refers to this as the Sunday before Advent, and that’s what it was for centuries. The idea of this feast–at the end of the liturgical year–comes from the “new theology”, one that generally gets a reaction of horror from traditionalists. The concept is simple: since we have Christmas (for Christ’s birth) and Good Friday/Easter (for his death and resurrection) we should have one for his coming return.
The idea that history has a purpose and an end is not uncontroversial but it’s one that bugs many of us: why are we here? where did we come from? where are we going? We can’t do much about the first two, so it makes sense that we should concentrate on the last, and in doing so some answers to the first will become clear.
Many goals have been proposed over the centuries. Some say that we have no goal, that when we die that’s it. Others say that, through a series of cycles, we end up being reabsorbed into the Godhead, however that it defined. Both of these have an air of pointlessness about them. Why speak of a goal when the grave is the end? And why be here in the first place when we’ll be sucked up in another?
The French preacher Bossuet tells us that “man’s chief aim in life is to be happy”. That sounds like something everyone can like. But how to be happy forever? Every form of happiness we see in this life is transient. People wonder whether there will be pets or golf or football or even work in heaven. But these come and go. With football, it’s easy: you have sixty minutes to play and that’s it. The others have less predictable starts and stops but they’re there.
St. Thomas Aquinas tells us that both the goal and the source of happiness in life is the following:
Final and perfect happiness can consist in nothing else than the vision of the Divine Essence. To make this clear, two points must be observed.
- First, that man is not perfectly happy, so long as something remains for him to desire and seek:
- Secondly, that the perfection of any power is determined by the nature of its object. (Summa Theologiae, 1-2, a.3, q.8)
Aquinas is always a little technical (which is why, I guess, I like him) so it helps to break things down. We all know people who go through life looking for the “maximum thrill”. But when all the passing thrills are gone we are left with God, who is eternal. Seeing him as he is (which is what the vision of the Divine Essence is all about) is the maximum thrill par excellence, not only for the sheer impact of the experience (2) but also because it lasts forever (1).
Getting back to the happiness, Aquinas notes the following:
If therefore the human intellect, knowing the essence of some created effect, knows no more of God than “that He is”; the perfection of that intellect does not yet reach simply the First Cause, but there remains in it the natural desire to seek the cause. Wherefore it is not yet perfectly happy. Consequently, for perfect happiness the intellect needs to reach the very Essence of the First Cause. And thus it will have its perfection through union with God as with that object, in which alone man’s happiness consists, as stated above (1,7; 2, 8).
We need to do more than believe that God is, although that’s a start. We need to connect with him and know him as he is. That’s starts in this life and reaches its goal–not an end in time–in the next. And then we can find the happiness we’ve been looking for all along.
To start that journey, click here
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My Challenge to Church of God Ministers: Take the Marriage Pledge
Many of you know that, in spite of a lot of what turns up on this blog, I am a member of the North Cleveland Church of God and worked for the church’s International Offices in the Lay Ministries Department for 13 1/2 years. So I’m not a stranger to at least some of our ministers.
Many of you also know that I have advocated the abolition of civil marriage for a long time, and even longer have looked forward to the time when marriage in church and marriage by the state be separated. We now know that the state, having redefined divorce away from New Testament standards, is in the process of doing so with marriage.
When Joe Edwards (who is pastor at Cartersville, GA) married my wife and I many years ago, he recalled that God married the first couple in the Garden. Think about that: God didn’t need the state then to marry a couple, and he does not now. He has not changed: to be Pentecostal is to proclaim that God’s promises, like him, don’t change.
Two distinguished clerics have come up with the Marriage Pledge, which states in part:
Our biblical faith is committed to upholding, celebrating, and furthering this understanding, which is stated many times within the Scriptures and has been repeatedly restated in our wedding ceremonies, church laws, and doctrinal standards for centuries. To continue with church practices that intertwine government marriage with Christian marriage will implicate the Church in a false definition of marriage.
We’ve reached the critical moment. I am asking you to join in supporting and, if you feel led, to sign this pledge.
And I would add one other thing: I believe that, sooner or later, you will be forced to perform same-sex marriages. How? When you officiate a civil marriage, you’re an agent of the state. Someone is going to claim that agents of the state cannot discriminate and, knowing our judiciary, will make that stick. Making the separation outlined in the Marriage Pledge will take that out of contention.
May God richly bless you!
Go to the Marriage Pledge
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The Evangelical Comeuppance in the Middle East
I’ve not had the time lately to post in as timely fashion as I would like, mostly because of the semester-by-semester crapshoot which is my PhD pursuit. But there’s a long-term issue that deserves some comment, and that concerns a long-overdue attitude adjustment that Evangelicals need to make because of events in the Middle East.
And I’m not talking about Israel either. There’s a drumbeat amongst Evangelicals who can’t bear to see the latest bandwagon roll down the street without them to change Evangelical support towards Israel. Leaving aside the theological changes, they need to consider two things: do they want another Holocaust, and would the land (and its inhabitants) be better off under the rule of the likes of Hamas? (They also need to consider that, these days, Israel has better friends in Cairo and Riyadh than Washington and Brussels).
Eluding them in the search for answers is the simple fact that, in the Middle East, people play for keeps. We see that plainly with the other news-gathering force in the region: ISIS, or ISIL, or whatever. ISIS has made itself a stench in people’s nostrils for their wanton destruction of ancient artefacts, but in destroying the remains they carry on the tradition of warfare that has been the region’s hallmark for millennia. As John McKenzie observed in his Dictionary Of The Bible
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The ancient war was a candid war of conquest or looting. Both of these ends were sanctified by the religious character of war, which was fought on behalf of the gods of the people and under the leadership and protection of the gods. The cruelty and barbarism of ancient war were equally candid; ancient war is shocking only because it involved the primitive means of personal effort, and could not achieve the vast mechanical horrors of modern warfare. Prisoners of war had no rights whatsoever; the entire population could be enslaved, unless the defeated enemy were regarded as a menace to the victor; if it were, the male population could be exterminated or mutilated. Destruction of conquered towns was a normal act of the victor.
Today ISIS has social media, fast vehicles, religious motivation and personal weaponry (but not so much air power) and they’ve brought back the personal, brutal tradition of warfare with a vengeance. It’s almost as if the spirits of the Assyrians, the core of whose empire they’ve conquered, have come back and entered into these people.
Most mentions of the Assyrians these days, however, centre in two places: the artefacts ISIS is destroying and the Christian communities they’re butchering. Before the Kurds were supplied well enough to stop this advance, the world’s attention was riveted on Christian (and Yazidi) communities being tortured and massacred by ISIS. Floating to the top in Evangelical circles was this question: where are the Christians to help? Fortunately Evangelical organisations rose to the occasion and have done what they’re supposed to, and things are better. But the blind spot that Evangelicals have revealed towards Christianity in the Middle East doesn’t need to be passed over in silence.
In my work My Lord and My God, when introducing the church fathers I made the following observation:
Most evangelicals look at church history in a very specific way; there were first New Testament times, then there was the Reformation, and now there’s us. This results in a gap of about a millennium and a half between significant events; surely something happened in that length of time!
Part of the “something” was Middle Eastern Christianity, in its array of Orthodox (Chalcedoninan and non-Chalcedonian), Nestorian, Monophysite and other manifestations. All of these eventually came under a rotation of one Islāmic state after another.
The switch of populations from Christianity to Islam varied from place to place. In North Africa, it was complete, which explains why Evangelical (largely Pentecostal) Christianity pretty much dominates the Christian population in Algeria. At the other extreme is Lebanon, with its sizeable Maronite population, legendary on both sides of the Atlantic. Then there are those populations which were driven out or destroyed by massacre such as the Armenians, although the driving force behind that was the incorporation of Western ideas of nationalism into an Islāmic framework, which drives much more of Islamicism these days than either the Islamicists or their Western analysts care to admit.
Evangelicals marched into the Middle East with the same attitude towards whatever Christianity was there with the same attitude they did in Latin America: these people are lost as a goose unless we do something about it and they join our church. And experience teaches that underestimating the ability of very old churches to engage in lacklustre inculcation of the faith is a dangerous proposition.
Events in the Middle East, however, showed that, for all the deficiencies of these churches, their ability to drill scriptures such as Mt 10:32-33 into their parishioners worked: by and large Middle Eastern Christians were ready to die for their faith. The contrast with the lachrymose approach we see to the subject of martyrdom in the U.S., to say nothing of the knock-kneed approach we’re seeing with regard to the challenges against the Christian sexual ethic, is striking.
Christianity is first about transformation:
Therefore, if any one is in union with Christ, he is a new being! His old life has passed away; a new life has begun! But all this is the work of God, who reconciled us to himself through Christ, and gave us the Ministry of Reconciliation– To proclaim that God, in Christ, was reconciling the world to himself, not reckoning men’s offences against them, and that he had entrusted us with the Message of this reconciliation. (2 Corinthians 5:17-19 TCNT)
In looking at other people, we tend to look at the process by which their lives were transformed by Jesus Christ and not the transformation itself. (And that goes for ourselves, too). If we do this, we are no better than those who say that, without Church __________, heaven is difficult if not impossible to attain. And that’s inconsistent with what Evangelical Christianity is all about. We need to see real Christians in places we haven’t before and act accordingly, and if our Middle Eastern brothers and sisters have made this point stick with their own blood, that blood is a seed in more ways than one.
