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Jesus is one whose life is shrouded
in mystery--great mystery--as is befitting one whom millions of people
have attested through the ages to be the living Christ, the Son of God.
Jesus is a figure that is almost
impossible to pin down historically. It is faith--not facts--that
seems to define him as a historical personage. True, we do have the
accounts of his brief (3-year?) ministry contained in the 4 gospels.
But these appear to be more the testimonies of faith about his very nature
or being than true "history" as we think of it today. The apostle
Paul, whose Christian writings seem to be the earliest we have on record,
was almost totally silent about the actual life of Jesus. Also, little
attention to or understanding of him was made by the larger Roman world
until centuries after Jesus had come and gone.
We have virtually no "facts" about Jesus that stand apart from the testimonies of his own faithful followers and their disciples. But certainly something did happen that caused a group of most common folk to become most un-common in their awesome and fearless support of Jesus' Messianic and Divine claim. These people were willing to brave cruel rejection, pain, even death so firm was their belief in the truth of their claims about Jesus. This is faith speaking--not science. Yet faith comes to truth in its own way and in the end may be the most valid claim for truth of all. |
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The message of Jesus was basically for all people to trust in the goodness of God. It was the gracious work of God – not the industrious or even moral works of man – that brought truth, goodness and beauty to human life. Jesus often sniped at the Pharisees' vision of human righteousness arising through strict observance of the Jewish purity laws. To Jesus, the purity that God sought from his people was an internal disposition – not an external moral discipline undertaken by the religiously rigorous. Indeed, Jesus saw such rigorism as producing a distancing of the human heart from the power of God's goodness – not a movement towards it. Jesus saw this rigorism not as a measure of our faith in God – but as a measure of our determination to grasp at righteousness through our own religious controls. Jesus offered the world a quite different path to righteousness. If we would let go of our anxieties about life, our grasping natures concerning our own existence, we would discover the real power of life. Our efforts and pretensions to be in control of life were vain – "vanities of vanities" as ancient Jewish wisdom put it. Jesus at times put this matter pretty bluntly. We could trust in our own devices – even our own "virtues" to get us through life. But this was not really going to get us into eternity – into God's Kingdom. Such worldly achievements, like all earthly treasures, would die with us at the end of our earthly life. Only surrender of these very self-serving instincts (including the desire to make ourselves moral "superiors") and a willingness to take up truly sacrificial living – living beyond ourselves in our greater care for the welfare of others – would bring us full blessing, joy, peace, and eternal life. Clearly this message did not sit well with the religiously "accomplished" and "virtuous" citizens of his times. Apparently Jesus argued frequently with them. And it seems fairly clear that this was the group responsible for having him put to death as a dangerous trouble maker. The All-Critical Nature of Faith
While Jesus did not invent the notion that faith is the key to understanding and utilizing the vast powers of the universe, he certainly popularized the notion--and established it as Christianity's greatest insight. Over and over again, Jesus stressed the role of faith in producing miraculous power in life. Jesus was a healer. But so often he coupled his healings with the faith of the one healed or with one who sought healing for a friend or loved one: the woman with 12-year hemorrhage, two blind men, the Gentile woman seeking healing for her possessed daughter, the Roman centurion seeking healing for his servant, the four friends bringing a paralyzed friend (thorough a roof!) to be healed by Jesus. Likewise, Jesus often rebuked his own disciples for their lack of faith as they encountered various difficulties: the fear of a storm on the Sea of Galilee, in not having enough food to feed the hungry 5,000, in not being able to heal a man's possessed son, Peter's failing faith as he tries to duplicate Jesus' feat of walking on water. Jesus taught that no one should be anxious over the matter of being fed or clothed, for God would provide for all our needs--provided we trusted God. Jesus told his disciples that if they had faith even as small as a grain of mustard seed, they could tell a mountain or a tree to be moved, and it would do so. In the Gospel of John, in Jesus'
last instructions to his disciples just prior to his death, Jesus told
them:
The Providence of GodThus Jesus taught : Ask, and it shall be given to you;
seek, and you shall find; knock, and it shall be opened to you. For
everyone who asks, receives, and he who seeks finds, and to him who knocks
it shall be opened. . . . If you then being evil know how to give
good gifts to your children, how much more shall your Father in heaven
give what is good to those who ask Him! (Matthew 7:7-11) Always in Jesus' understanding--it was the gracious work of God, not the industrious or even moral works of Man, that brought truth, goodness and beauty to human life. If we would let go of our anxieties about life, our grasping natures concerning our own existence, we would discover the real power of life. Our pretentious to "control" over life were vain--"vanities of vanities" as ancient Jewish wisdom put it. Living for "Others"In other words, if we have our "sufficiency" in the Lord, then we need not ever be anxious about our standing before other people. We to look to them for neither support nor approval. The Lord alone is our provider--and our judge. Further, being less anxious about others, we can more easily be more sympathetic, empathetic toward them. They are no longer our competitors or detractors in life. They are fellow journeymen on this pilgrimage of life. Thus we can afford to spend more time looking to their needs (rather than our own), serving as a channel, though never "substitute," for the grace of God to these others--just as Jesus showed mercy and grace toward us. Jesus very clearly tied faith in a providential God with the love of one's neighbor. They indeed form a single precept for the Christian. When asked which is the greatest of God's commands to us, Jesus replied: "You shall love the Lord your God will all your heart, and with all your soul, and and all your mind." This is the great and foremost commandment. The second is like it. "You shall love your neighbor as yourself." On these two commandments depend the whole Law and the Prophets. (Matthew 22:37-40)In the Gospel of John, Jesus's counsel to his disciples makes very clear the importance of being able to live for "others": A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another. (John 13:34-35)The Eternal or Heavenly KingdomFinally, Jesus tied this freedom to live beyond oneself now with the freedom to live eternally as well. Such freedom in a person's life was the sign of the presence of the true Kingdom of God. It was a spiritual kingdom--one which transcended mortal existence--and which brought the soul into a highly transcendent and "eternal" existence. To achieve such eternal existence (everlasting fellowship with God) was to Jesus the goal of all life.The Importance of the Kingdom. Jesus moved about the countryside preaching the coming of the Kingdom, warning of the need to be prepared for its arrival, stressing the importance or great worth of life in the Kingdom, and illustrating through the performance of signs and miracles the power of the Kingdom. As Jesus explained when people wanted him to stay with them as their teacher, he had to move on to preach the Kingdom of God to the other cities, for he was sent for this very purpose. What Is the Kingdom? But the "what, where and when" of this Kingdom as Jesus presented it was/is not entirely clear. It wasn't clear to his listeners then. It isn't clear today--even as we read the words he left with his listeners. Certainly people interpreted this Kingdom in a material sense: some mighty reign of God on earth that would set aside all other governments and authorities--and would last for all eternity. The thought of this made some people very nervous--especially those in power in those days. But clearly the Kingdom Jesus was talking about was not of that variety. He told the Roman Governor Pilate that his Kingdom was not an earthly kind. He told his followers that the Kingdom was not one that would come with signs which could be observed. The Kingdom, in fact, was "within" us. Jesus gave indication to his followers that the Kingdom was something that could be entered only through the very abandonment of the human plotting, scheming, manipulating that was so natural to us sophisticated humans. One had to be poor in spirit, like a child in innocent faith, in order to enter the Kingdom. He told Nicodemus that the Kingdom could not even be seen, much less entered, until there was a "rebirth" of a person: a spiritual rebirth. The Kingdom as the Reversal of the "Fall." We may set Jesus's understanding of entry into the Kingdom in contrast to the story of the "Fall" from Paradise of Adam and Eve. They were ejected from Paradise because they ate of the forbidden fruit of the tree which grew in the center of the Garden, the tree of the knowledge of good and evil. Now eating of the tree of knowledge of good and evil sounds like a very good idea to most of us. We set the possession of such knowledge as the highest goal of civilized life. We do everything in our power to raise our children to have such knowledge. We continue to seek it for ourselves as the mark of our own goodness. We preach countless sermons on the need to have such knowledge, and to act accordingly. Why then was this the cause of the Fall? Was it just because Adam and Eve disobeyed God, challenging His authority, provoking His wrath, that caused the Fall? No. It had to do with the way we took life into our own hands, moved ourselves into the position to be controller of our own destinies, to make life's decisions and evaluations for ourselves. In so doing, we broke fellowship with God. Jesus came to restore that broken fellowship--by teaching us to struggle against our very tendencies to advance life through our own self-control. Jesus proposed that we die to this old self, give it and all that it has accumulated away, and start life over, this time living by pure faith in the cosmic providence of God. Not an easy task. All of us continue to want to hold onto that fruit that gives us the power of the knowledge of good and evil--that permits us to be the judge over our own lives (and the lives of others), that makes us sovereign over our own lives, that makes us "like God." Apparently, however, as Jesus saw it, it was this very tendency to be "like God" that made us much less like God. It was this very effort to be in control that stole from us the very image of God within us that makes us true sons and daughters of God. By becoming "wise" we became fools, losing the true power of humanity. We traded the fearlessness of faith for the terror of fearing death. We traded the power and joy of a life spent celebrating creation for the meanness of life lived within the tiny "secure" ghettos of our own making. We traded the harmony with all life for a defensive reaction to intruders into our existences--the forests, the animals, the seasons, but also even each other. As our knowledge increased, we accordingly became increasingly expert in the art of destruction, of the environment, of each other, of ourselves. How Will We Have It? The Kingdom that Jesus preached was a new regime produced through a new relationship with God. Would we appreciate its importance? Would we be willing to set our contrived lives aside to enter this Kingdom--or like the rich young ruler, would we turn ourselves aside at the opportunity because it meant having to give up all our entitlements, all our achievements? For Jesus, this was a most critical matter. Either we live one way--or we live the other. There is no way to serve both programs, both "masters." Jesus offered no middle ground, no way of achieving a compromise between the two. You couldn't, once you put your hand to the plow, look back--or you would lose out on the Kingdom. Only the most rigorously dedicated to the search for the Kingdom would be found ready when it came. And going through the motions--even the religious motions--would not do the trick. Performing even the greatest of moral deeds was not what this was all about. Not that Jesus was against being good. It's just that he came to teach the way back to God. His advice seemed to boil down to this: first seek the Kingdom of Heaven. Everything else necessary to life (even human goodness) would come along as a by-product, a gift of grace through faith in God. Failure, Forgiveness and the AtonementHuman Failure. Jesus clearly understood that what all of us are up against in our need to be rejoined with our providential Father is the fallenness of human nature. We all have the instinct for sin. We all are children of Adam and Eve, still trying to control things ourselves, still turning our backs on God's providence, plotting and planning our own success (and the failure of our competitors--including even nature as competitor!).As Jesus saw things, unless we get
off this self-centered track, we are fated never to "connect" with the
higher realm of life. Unless we, during this earthly life, get beyond
a "fallen" preoccupation with our mortal condition, with our earthly fortunes,
we will never reach fellowship with God. If we fail to refix our
gaze on "heavenly" matters, our soul will never become graduated to a spiritual
state that abides in the household of God forever.
If all we ever were was just "mortal," no matter how successful we were as mortals, then we shall also die as mortals--never having achieved any another estate as creatures of God. We will have failed in this all-too-brief venture called life on earth. Jesus will have failed as a Shepherd. "For God so loved the world that He gave his only-begotten Son, that whoever believed in him should not perish, but have everlasting life." This comes right out of the conversation that Jesus had one night with Nicodemus, who had come to him to learn about eternal life. Jesus was pretty clear about the issue: believe and have everlasting life--or perish. Jesus, the Determined "Good Shepherd." We think of Jesus as the Good Shepherd, the one who gave his all, even his life, that we might be delivered from failure--that we might be "saved" from the bondage of sin. We think of Jesus as all-loving, all-forgiving, all-concerned about our welfare. This is all certainly true enough--probably even more than we can imagine. But we easily confuse these comprehensive traits of Jesus with the added trait of all-accepting. That was one thing he was not! And he was not all-accepting because he was the all-loving Shepherd. Jesus understood the possibility of failure in life's enterprise. It was a very real danger to him, one that gave special urgency to his work. Jesus was not willing to see any fail. He was thus not at all tolerant of slackness concerning this matter of getting us back to God. Forgive, yes--a thousand times "yes"! But pretend that it was okay to fail: no, a thousand times "no." Jesus was determined to get as many sheep up that mountain to good pasturage--and was not going to abide any weak excuses for any of his flock not to get moving in that direction. That's what made him the Good Shepherd. Anyone else in charge of the flock would have let them wander over the hillside, merely hoping that by their own free will the sheep would somehow get to this pasturage on their own. Anyone who thinks that this was also Jesus's program has not studied Jesus very closely.
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