Sunday, April 19, 2009

Hermeneutical Hypocrisy?

I have been pondering some things lately and in the process I came to a realization but want to get some feedback before I make any final conclusions on this thought. So for all you theologically and philosophically minded people out there, I could use your help.

The topic I am studying is the biblical teaching on divorce, and I was reading an article today from the theological journal Didaskalia, and it provoked some thoughts. If you are curious and have access, the article is titled “Divorce and Remarriage in Church History” and it is by David Smith (Sp 2000, p 59-75).

Here is the thought: in Matthew’s gospel is the primary teaching of Jesus on divorce, and there is the infamous clause that has created significant controversy. Either way, it seems Jesus gives the ok for a particular form of divorce related to some form of sexual immorality (see Matthew 5:31-32). The Greek word there is porneia, which is debatable as to what form of sexual immorality Christ is referring to, but most believe it to be adultery. This does not mean he is condoning divorce, only that he is allowing it in this particular case.

But let us consider this in its context. Just before our divorce text, Jesus gives a teaching on lust and adultery. The teaching there is that even lusting after a woman is committing adultery. He is getting at the heart of the law and going beyond the simple letter of the law. Even before that we have the passage on hating a brother is the equivalent of murder, again the heart of the law versus the letter of the law. Put all this together:

If looking at a woman with lust is adultery, and sexual immorality which is typically accepted as being adultery in Matthew 5:32 is grounds for divorce, is it possible to say Jesus was implicating lust as being legitimate grounds for divorce? I titled this blog “Hermeneutical Hypocrisy” because it seems we are forcing a limiter on Christ’s teaching on divorce, ignoring the context. We are forcing our desired understanding into the text?

Again, this is where I am asking for help out there, to see if there is a flaw in the logic. Any help would be greatly appreciated.

Thursday, April 16, 2009

Grace Be With You

What a nice way to close a letter! Warm fuzzies spread through the body as we close out conversations and letters with the simple phrase (or maybe a slightly more developed form) “grace be with you.” Paul liked to use this, giving some form of it in every one of his letters. But is that all this is? Some trite statement that sounds like a simple, nice way to open and close a letter? I do not believe so.

Consider the nature of Paul’s letters. Typically, his purpose in writing is to address a spiritual or theological issue plaguing the church. The letters usually consist of two parts, the first doctrine, and the second action. We could label them as the first the Orthodoxy section, and the second as the Orthopraxy section The second is always rooted in the first as if to say; “this is what we believe, now here is what we should do as a result of that belief.” Yet, with a careful reading of the orthopraxy, it seems as though his desires of what the church should do is unattainable. These are high and lofty demands!

Rooted throughout his demands though is one thing we can never forget. Paul’s writings are loaded with the centrality of the Gospel. He knows that in everything, orthodoxy and orthopraxy, the Gospel is what gives it power, what makes both possible. Without Christ, doctrine is useless and practice is hopeless. It is this fact, this Gospel, that makes “grace be with you” more than just a trite statement to give the readers warm fuzzies. The grace of Christ is what makes anything Paul writes about possible, without his grace we are powerless to live a life that is pleasing to him.

Think for example; Timothy, a young man is placed in charge of a troubled church and Paul gives him this list of things he wants Timothy to do to make the church become strong again. The charge is immense, almost impossible. But Paul closes out the letter with a very simple statement, three words in the Greek; “grace be with you.” I can hear Timothy now, reading those words; “ahhh.” Timothy may have been overwhelmed, but that simple reminder let him know God is with him, God’s grace is upon him, and because God’s grace is there for him, he can do what he has been charged to do.

So as we face the tasks of life, seeking to live according to the holy will of God, just remember this statement and all its implications:

GRACE BE WITH YOU.

Sunday, April 5, 2009

Being Broken

It is common today to hear Christians talk of their 'brokenness.' but when you listen closely, you may discover that they are talking about their wounds, the things they have suffered, not about the evil that is in them.

(Dallas Willard, 60)

Reading this quote has brought to mind a number of thoughts in my head, mostly about my own "brokenness" but also about the many revival events I have attended where people became "broken." And these revival events are not necessarily intended to be that, but are later labeled as a meeting that experienced revival. Too often I wonder if we are more tired and sorry about the symptoms of our sin rather than the sin itself. When is the last time you truly felt broken about the wicked nature lying within? Are you merely tired of the fact that you have at various times "screwed up?" Or how many times have I confessed a sin, felt sorry that I had committed it, but did not seek to make things right? These are examples of a false sense of brokenness.

True brokenness results in true repentance. Repentance is not just feeling sorry for a mistake you have made and searching out forgiveness. Repentance is the quest to do more than just make right a past wrong. It is the work of putting in place barriers, reforming a thought process, whatever it may take to prevent from ever allowing that sin to occur again. When is the last time we took part in true repentance and did not stop at the stage of confession. Confession is an act, repentance is a work. And I honestly believe repentance comes only when true brokenness occurs.

But as Willard pointed out, brokenness does not occur over just one specific act of sin, but over the nature of sin, the wickedness residing within us. Numerous times have I graced the doors of a church, walked into a sanctuary, sang the music, listened to the sermon, and left having felt no sense of my sinfulness. We are gathering to worship a Holy God. Any encounter with this God results in a complete awareness of just who we are. Note Isaiah's reaction when he came into contact. He fell flat on his face and cried out "Woe is me!"

I have spent numerous hours over the course of my life sitting in a church pew, looking at the cross perched on the wall behind the pulpit. How many times have I truly felt a sense of humbling awe while staring at that cross and the significance of what it represents? Not enough. I can certainly say that.

Entering this Easter season, I am reminded of the significance of the cross. It is easy to feel brokenness over sin when being forced to truly, deeply meditate on the cross. But this Palm Sunday, something else entered my mind. As Jesus was approaching Jerusalem, what did he do?

And when he drew near and saw the city, he wept over it… (Luke 19:41)

It is interesting that later, as Jesus enters the city, there is great pomp and circumstance over his arrival. He enters as the triumphant king. But within a week the whole city turns completely against him and crucifies him. How can this change happen? The people are blinded by their own desires. They saw him as a triumphant king about to overthrow the Roman government. Instead he came as the triumphant king about to defeat sin and death. The people were focused on their selfish desires, not on who God is and what is his mission. Being blinded to God is devastating. This is why brokenness is so vital. Brokenness opens our heart’s eye to God, removing the distractions of our own selfish desires. Our desires and sin can blind us so much that tragedy is made certain. But when we enter into brokenness, our eyes are opened, and we can celebrate God’s wonderful work in our own lives and in the world.