Rutledge's "The Crucifixion" - quotations

  I've been reading Fleming Rutledge's The Crucifixion for a while now, and I continue to benefit. Her earlier section on the irreligious and godless nature of the crucifixion as seen in its original cultural context was really helpful. Following that, her insights on forgiveness and the fact that real forgiveness cannot be easy or automatic is really valuable. Now, her discussion on Anselm has been insightful. I hadn't realized how controversial Anselm is though it makes sense as I read about it. She shows how in many ways Anselm is not understood well across the centuries, for reasons both understandable and not. So I'm including a series of quotations below. They are in three groupings, on three tracks. Each a peak into her thought. I highly recommend the book!

"'Honor' in Anselm's thought stands not for some imagined hypersensitivity by the Creator to his own dignity, but is a metaphor for the deep logic of reality, in which the balance of a universe is disrupted by the fact of death and by human alienation from others and from God, a situation which could only be rectifies by divine action."  ~ Eamon Duffy, as cited in Rutledge

~~~~~

In an important sense, the Bible is art rather than science or philosophy, and theology is a sort of art too, since it is largely based upon the narrative form of the Scriptures. (pp. 146-147).  

~~~~~

The wrath of God falls upon God himself, by God’s own choice, out of God’s own love. The “justice connection” may not be clear to those who are accustomed to privilege, but to oppressed and suffering Christians in the troubled places of the earth, there is no need to spell it out. God in Christ on the cross has become one with those who are despised and outcast in the world. (p. 143).

God’s righteousness leads him to all lengths to oppose what will destroy what he loves, and that means declaring enmity against everything that resists his redemptive purpose. This is the aggressive principle in God’s justice.  (p. 136).

The pervasive and monstrous nature of injustice around the world forces us to acknowledge that forgiveness alone does not give a true picture of God’s purpose. (p. 142).

If, when we see an injustice, our blood does not boil at some point, we have not yet understood the depths of God. It depends, though, on what outrages us. To be outraged on behalf of oneself or one’s own group alone is to be human, but it is not to participate in Christ. To be outraged and to take action on behalf of the voiceless and oppressed, however, is to do the work of God. (p. 143).

  From the standpoint of the gospel, however, every single one of us, rich or poor, is a complex mixture; we are all capable of injustice and we are all living on the edge of neediness at any time. (p. 150).

It is in the very nature of God, “the Holy One in your midst,” to step down from the bench and pour himself out in unquenchable compassion. (p. 136).

Quotations from my recent reading

As I have been sorting through accumulated books and skimming through them to see what is worth keeping and what should be gotten rid of, I have come up with an assortment of quotes that I want to preserve somewhere. This is the place. The first 2 quotes come from the readings for the second half of the ISRME class on Religious Experience that I recently completed.

  al-Ghazali regarding the desire for knowledge, especially the proper desire for the knowledge of God:  

It is not hidden that there is a pleasure in the knowledge and science, to the extent that one rejoices when he is attributed to knowledge even of a little thing, and grieves whenever he is attributed to ignorance even of a little thing. Man always persists in acquiring knowledge and science in the particular field in which he is specialized. All of this goes back to the pleasure of knowledge, for knowledge is one of the attributes most unique to the Lord, which is the utmost degree of perfection. (Book 36, 'The Vision of God')

Jonathan Edwards, on assurance of salvation and the pursuit of such assurance:

It further appears that assurance is not only attainable in some very extraordinary cases, but that all Christians are directed to give all diligence to make their calling and election sure, and are told how they may do it, 2 Pet. 1:5-8. And it is spoken of as a thing very unbecoming Christians, and an argument of something very blamable in them, not to know whether Christ be in them or no: 2 Cor. 13:5, "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" And it is implied that it is an argument of a very blamable negligence in Christians, if they practice Christianity after such a manner as to remain uncertain of the reward, in 1 Cor. 9:26: "I therefore so run, as not uncertainly." And to add no more, it is manifest, that Christians' knowing their interest in the saving benefits of Christianity is a thing ordinarily attainable, because the apostle tells us by what means Christians (and not only the apostles and martyrs) were wont to know this. [1 Cor 2:12; 1 Jn 2:3, 5; 3:14, 19, 24; 4:13; 5:2, 19] The Religious Affections. 

from Thomas Watson's The Godly Man's Portrait.

 All the curses of God stand in full force against the unpardoned sinner; his very blessings are cursed (Mal. 2:2). (pg. 11)

It is true that there are sides of this sin [hypocrisy] in the best [person]; but as it was with leprosy under the law, all who had swellings or spots in the skin of the flesh were not reputed unclean and put out of the camp (Lev. 13:6); so all who have the swellings of hypocrisy in them are not to be judged hypocrites, for these may be the spots of God's children (Deut. 32:5). But that which distinguishes a hypocrite is when hypocrisy is predominant and is like a spreading fluid in the body. (pg 18)

The Scripture reveals Christ to us, but the Spirit reveals Christ in us. (Gal 1:16). (pg 27)

When Christians complain at their condition, they forget that they are servants, and must live on the allowance of the heavenly Master. You who have the least bit from God will die in his debt. (pg 39)

Duane Elmer in Cross-Cultural Conflict

The Western world does not place a high premium on unity. Whenever individualism reigns supreme, community is easily sacrificed for personal preferences. [...] Individualism fosters an impatience with people and institutions: we can always join another church, find new friends, or get another job. As long as we have options, we do not need to work at preserving present relationships.[...] The dubious luxury of disposable relationships has a dark side-a serious dark side. We can afford to take the unity of believers lightly if other options are available and relatively painless. But failures in individual and community relationships cast aspersions on God's reputation. (pg 25)

I have long enjoyed reading Louis L'amour and just finished re-reading The Walking Drum. This is one of his more quotable books. Below are a few excerpts.

His trouble had always been that he wished to know, but he did not want to go through the struggle of learning. (p. 496).

There is no miraculous change that takes place in a boy that makes him a man. He becomes a man by being a man, acting like a man. (p. 507).  

When one has lost his freedom it is always a long walk back. (p. 526). 

Shame in the Community of Faith

  Early in the pandemic season, I mentioned that I had been reading Honor, Patronage, Kinship, and Purity by David deSilva, and it came up again in my 2020 Reading List.  Well, I'm still working my way through it, and after nearly every reading I want to tell someone how much I like it and get someone else to read it. 

  The book starts with a valuable discussion of how to engage meaningfully with honor-shame language in Scripture, particularly if you are from a 'Western' culture. It ranges across the New Testament and would make an excellent reference tool on the title subjects. Below I want to share some quotes from the book.

Regarding Jesus

No member of the Jewish community or the Greco-Roman society would have come to faith or joined the Christian movement without first accepting that God’s perspective on what kind of behavior merits honor differs exceedingly from the perspective of human beings, since the message about Jesus is that both the Jewish and Gentile leaders of Jerusalem evaluated Jesus, his convictions and his deeds as meriting a shameful death, but God overturned their evaluation of Jesus by raising him from the dead and seating him at God’s own right hand as Lord. (p. 51). 

Regarding community

One’s fellow believers will be the most visible and, in many senses, the most available reflection of God’s estimation of the individual, and so the New Testament authors are deeply concerned with building up a strong community of faith that will reinforce individual commitment to the group. [...]

They were to be family, a call that was all the more essential given the networks of relationships that a believer could potentially lose in the ancient world. This kinship was to extend beyond the local group to the provision of hospitality to traveling sisters and brothers. Hospitality in the early church served to create strong bonds between local churches, [...] The love of sisters and brothers of Christ is most needed where the censure of society is most keenly felt. (p. 59-60)

Regarding being shamed

Because the unbelievers will use the power of shaming to impose their values on the believers, and to call them back to a way of life that supports and perpetuates the values of the non-Christian culture, it is imperative that the believers’ sense of worth be detached from the opinion of unbelievers. (p. 61) 

To be shamed by the shameless is ultimately no shame at all. (p. 63)

[Referring to the beatitude regarding being reviled and persecuted...] The fact that Jews had for centuries revered the names of Jeremiah and Isaiah overturns any shame that their kings might have tried to impose upon them. The followers of Jesus can have the same confidence when they encounter impositions of dishonor from outside. (p. 68). 

Regarding responding to shaming 

The honorable person subjected to insult or to some other challenge to honor is culturally conditioned to retaliate, to offer a riposte (see discussion in chapter one) that will counter the challenge and preserve honor in the public eye intact. Christians confronted with such attacks on their honor as verbal challenges, reproachful speech and even physical affronts would be sorely tempted to respond in kind, playing out the challenge-riposte game before the onlookers. Beginning with Jesus, however, Christian leaders sought to cultivate a specifically Christian riposte— the believer is allowed to respond to the challenges made against his or her honor, but directed to do so in such a way as reflects to the outside world the virtues and values of the Christian group. You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. (Mt 5:38-41; see also Mt 5:44; Lk 6:28, 35)

[...]

Followers of Jesus overcome challenges to honor not through using the same currency of insult or violence that the outside world throws at them, but rather they meet hostility with generosity, violence with courageous refusal to use violence, curse with blessing from God’s inexhaustible resources of goodness and kindness. Paul expands on the teaching of Jesus by urging the Christian to “take thought for what is noble in the sight of all” (Rom 12:17) rather than repaying “evil for evil.” One finds in Paul and 1 Peter a deep concern to demonstrate to outsiders that being Christian is in fact honorable. (p. 70-71)

 This book has easily joined my favorites on the topic of honor, shame, and their surrounding topics, along with Roland Muller's Honor and Shame and Jackson Wu's One Gospel for All Nations. It is somewhat more academic but not in an unreadable way at all. Overall, it is continuing to add significantly to my collection of thoughts on this topic, many of which have been gathered here over the years.

exploring new book-worlds

 As we continue through this unusual time of being at home, I have found myself with unusual mental space for new reading material. When my mind is cluttered by what is going on around or within me, I typically resort to re-reading books I have read with value or enjoyment before. This provides something of an escape and a space for considering daily goings-on from a different perspective.
 These days, however, while I do not necessarily have a lot more time for reading, I have found myself with a less cluttered mind. Thus, I can more easily read from new sources. Today I started David deSilva's book Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture. It's been on my wishlist for 2-3 years, but it went on a significant sale, so I decided to sample it (on my Kindle). The sample led me to buy it. There's a lot to consider in it. Some of you may have noted my interest in honor-shame dynamics within both Scripture and culture over the last several years.

   I'm about 10% of the way through the book, and, so far, deSilva has done a good job describing the ancient world and then showing the connections to both the Scriptures and the practical daily contexts of their world and ours. I will include just one quote since most of the other parts that I have appreciated need more context to be meaningful. See if you can hear the resonance with Paul urging the Roman believers to 'outdo one another in showing honor' (see post "The Honor Competition.") 

Hence Isocrates advises his student to “consider it equally disgraceful to be outdone by your enemies in doing injury and to be surpassed by your friends in doing kindness” (Ad Dem. 26), that is, to take pains to win when presented either with negative or positive challenges, so that his honor will remain undiminished.

deSilva, David A.. Honor, Patronage, Kinship & Purity (p. 31). IVP Academic.

 Anyways, that's one example of some of my new reading. Since the beginning of the year, I've also been reading P. G. Wodehouse's books and short stories that are available free on Kindle. A friend has been recommending them for years, and I finally decided to try them. They've been fun and relaxing, and very different from anything else I read. 

 I'm also borrowing Pearl Buck's The Good Earth from the library currently. We'll see whether or not I can read it before it disappears from my Kindle. If not, it'll have to wait a bit longer, especially if my mind becomes cluttered with other things for any reason... 

Chutzpah vs. Chutzpah

 My favorite living storyteller is Malcolm Gladwell; his books are the only books that my wife and I have consistently listened to together. I am looking forward to listening to his most recent book soon. Recently I listened to an episode from his podcast, Revisionist History. It was fabulous, just like I hoped; Gladwell is basically peerless in his ability to weave a narrative together.

 Due to changes in the way I commute, I have started to listen to stuff on my way home. This was quite rare until the last 18 months and still sporadic until the last several months. Because I am just trying this out, there's a lot of experimentation involved... I've tried audiobooks (Chesterton's Orthodoxy has been fantastic so far), podcasts, and lectures (English in America: A Linguistic History by Natalie Schilling was very informative, especially as an English teacher).

 Anyways, this episode of Revisionist History "Chutzpah vs. Chutzpah"was fantastic. It included the mafia and The Godfather, which I've never seen, but which my students assure me is the greatest movie ever made. It included Hogan's Heroes which our family secretly enjoys, while hoping it doesn't offend our German friends! It included a wonderfully winding story about the meaning(s) of 'chutzpah' practically (There is some inappropriate language from an interviewee.) It includes discussions of shame and shamelessness, Abraham's intercession for Sodom and Gomorrah in Genesis 18, cross-cultural differences and acculturation, immigration, and more!

 It also includes insight on modern culture, particularly American culture. Online and from a distance, I see increasing acknowledgement that the brokenness in American politics reflects the society, not causes the society's polarization. This episode essentially avoids the specifics in order to deal with the larger picture. The question it suggests  is "Have we confused [America's] chutzpah with [Israel's] chutzpah?"

All in all, this episode touches on a ton of areas that are important to me! I highly recommend it!

PS Even the ads are interesting and informative since even they are interviews done by Gladwell with business executives.

The Necessity of a Practical Ecclesiology

 The other day, a mentor commented to me again on the practical importance of a strong theology of the church and its workings, good ecclesiology. When Christians do not have a strong, practical ecclesiology, we are more likely to act in ways that disagree with the spirit of the Scriptures. I am not referring to breaking explicit "rules" of Scripture, but to the fact that we may fail to fulfill our roles as integral and integrated parts of the body of Christ. Thus, there could be a failure to care for a sister or brother in need, to submit to the (church) body or its leaders, to value troublesome and supportive members equally, to provide for those who minister the Word, etc. These problems could be supplemented with a list of difficulties that a weak theology of the church can impose on the structuring of the church, such as choosing proper leadership and removing those who are persisting in behaving in ways that disagree with Scripture.

  As I was reading 1 Corinthians 12 in the last couple days, I was struck by one of these practical aspects of ecclesiology:

  Shepherds of churches may see a requirement here to spend more time and energy on those people who seem 'less lovable', but the point in 1 Corinthians seems much wider. This is BODY work. The whole body of Christ, everyone in a church, should be united in intimate concern with the health and progress and honor and needs of every other member or organ. (As I've shared before, the word "member" here has more of the modern idea of "body parts" or "limbs and organs.") Anthony Thiselton (2006) comments, "So-called unpresentable parts play an even more indispensable role in sustaining the life of the body than, for example, an eye or an ear, which on the surface may appear more important." While a body can live without an eye, living without an intestine or stomach - as unpresentable as those may be - is obviously far more problematic. The "unpresentable" parts are "indispensable," and if there were not such differences - gross and under-appreciated though some of them may be, there would be no body. Many indispensable and honorable parts must always be contributing to the "common good" of one body.

 In the context of 1 Corinthians 12, the Holy Spirit and Paul apply this truth by warning the Corinthian believers not to see certain members as having "lesser gifts." There are no second-class followers of Christ! The Spirit has carefully distributed the gifts to the church in such a way that honor and responsibility will be given to all. This, of course, has practical implications for how each one of Christ's living body parts should behave and feel toward each other part. Two more quotes from Thiselton and one from MacLaren's Expositions expose some practical implications of this:

Thornton observes, "In the Body of Christ there are, strictly speaking, no private sufferings. All are shared because there is one life of the whole. Accordingly wrong done to one member is wrong done to the whole Church, and therefore to Christ himself" (Common Life, p. 36). This principle also demands the utmost sympathy and sensitivity between fellow Christians, to share in the joys and sorrows of each. 

========== 

How often do we use this model (as Paul does) to stress that the vulnerable and less favored need the support and service of the strong? 

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For every one of us has something, and no one of us has everything; so, on the one hand, we want each other, and, on the other hand, we are responsible for the use of what we have. (MacLaren)

 In applying this to ourselves, I have two questions for you: How many body parts do you have as a human? Do you keep a list of them? I imagine that you don't know and that you don't have one. Me neither. We don't usually make lists of the things closest to us; but, we recognize our body parts when we see and feel them. In the same way, we should recognize those who are part of the body of Christ which we are part of. Don't simply look to a list of people as the organs and limbs of Christ in your local church: who is there, how are they functioning, how can you support them? You may not know their exact function or gifting, but value and honor them as those whom Christ and the Spirit have valued and honored. Remember they may well be more indispensable than you or I.

~ Expositions of Holy Scripture: Romans Corinthians (To II Corinthians, Chap. V) (Maclaren, Alexander)
~ 1 Corinthians: A Shorter Exegetical and Pastoral Commentary (Anthony C. Thiselton)

2017 Recommended Reading

The recommendations I can make based on my reading this year may be even more eclectic than usual this year.

Theology: I try to pick one major work of theology a year to read, and then others pop up along the way.

 The Resurrection of the Son of God by N.T. Wright - I haven't read any of Wright's other main works, but this was a powerful book that was worth all of the time that I invested in it. Highly recommend! (related post)

Jonathan Edwards on the Atonement by Brandon Crawford - This was a book that dealt with the biblical matters of 'honor' and 'shame' from an entirely different context than most of my other reading on the topic. It also held interest as the work of a friend. (related post)

 Sharing Abraham? by George Bristow - This book discusses the similarities and differences between biblical and kuranic views of Abraham, particularly in their narratives and how those narratives are used. It provides a great guide to what the Kuran and Bible say about Abraham.


Fiction: I read lots of fiction; here are the best two from this year's new reads.

 San Andreas by Alistair MacLean - I've read his books for years, but somehow I seem to have missed this one.

 Sandworms of Dune - Brian Herbert & Kevin Anderson - a worthwhile read, written with Frank Herbert's notes, it did not disappoint.

BONUS: Children's Fiction
 The Book with No Pictures - This book was an instant classic in our house. I had to make the kids listen to it the first time (by command: "Sit"). The instant it finished, they begged for me to read it again... and then kept making any guests who spoke English read it to them, too, for days. (Really, it has NO pictures!)

English Teaching - I started an MA in English Teaching this year, and there are tons of good resources out there. However, most of my favorites so far have been journal articles.

  Techniques and Principles in Language Teaching by Larsen-Freeman and Anderson - This book is an exception to my general preference for articles on TESL. It clearly shows a way through the various methods that are, or have been, in vogue. I find myself referring back to it when I need clarity on things I want to try or methods I want to experiment with.

Biography/History

  Lost in Translation by Eva Hoffman - This was required MA reading about culture and language learning at the experiential level. It was beautiful; my copy is highlighted throughout. It resonates deeply with me as a TCK. Eva is a child when she moves from her home in a Communist land into the vast capitalism of Canada and the USA. Language and culture shake the worlds in and around her, resolving slowly, but never quitting. (3 post related to this: one, two, three)

 1948 by Benny Morris - It was recommended to me as a book, written by an Israeli professor, that someone inclined towards a Palestinian point of view would recommend to a friend inclined towards an Israeli point of view, who would then recommend it to others. It was insightful and informative from many perspectives.


Favorite new music for the year:

 Stirling EQ Afrikaans, the Prince of Egypt soundtrack, anything by JJ Heller, and This Christmas Time by Take no Glory


Recommendations from years past: 2016, 2015, 2014, 2013, 2012, 2011

Christ honoring God in the Atonement

 I'm reading a recently-released book, Jonathan Edwards on the Atonement, by Brandon Crawford. While I haven't gotten to the main part on Edwards yet, several nuggets have stood out in the historical overview, particularly from the pre-Reformation period. I thought I'd post them as it is the week when we particularly recall Christ's work of atonement. These quotes derive from the thoughts of Athanasius and Anselm, and these particular ones emphasize the work of Christ in relation to God's honor and the shame brought by sin.

“He alone, being Word of the Father and above all, was in consequence both able to recreate all, and worthy to suffer on behalf of all and to be an ambassador for all with the Father. For this purpose, then, the incorporeal and incorruptible and immaterial Word of God entered our world.”

(quote from Athanasius) 

Sin dishonors God because it belittles his glory; it declares that God is not the kind of being who deserves loving obedience. For this reason, the penalty of God’s law—death—must be carried out. God would dishonor himself if he ignored the demands of his own law and allowed men’s sins to go unpunished. By sending his Son to pay sin’s price for men, God upheld his own honor, answered the demands of his law, and made it possible for sinners to have life.

(summary of Athanasius' theology of the atonement)

On the other hand, “the man who does not render to God this honour, which is His due takes away from God what is His own, and dishonours God.” This, Anselm argues, is the essence of sin. It is failing (or refusing) to give the entire self to God in wholehearted worship and obedience. And sin demands “satisfaction.” Making satisfaction for sin means not only restoring what was wrongfully taken, but also giving back above and beyond what was taken—for only then is the honor of the offended one truly restored, Anselm says.

(emphasis mine)

 Each of these sections are well said, but the final highlighted sentence is a fresh thought for me, at least phrased in this way. Christ was not only restoring or repaying God's honor, he was increasing it!  

2016 Recommended Reading

The recommendations I can make based on my reading this year may be even more eclectic than usual this year.

The Courage to Teach (Parker Palmer) - This work has been very helpful as I continue to learn my vocation in the practical ways of the classroom. I'd happily recommend it to anyone who spends time teaching intentionally.  I posted thoughts from it here earlier this year.

The History of Christian Doctrines (Louis Berkhof) - The notable insight from reading this book was the tremendous unlikelihood that a group of 8-9 guys could create a set of coherent theological documents like the New Testament in the relatively short space of about 60 years, unless under the inspiration of the Holy Spirit. It took Christian theologians after the NT era a couple hundred years to begin really formulating systematic theology from the NT instead of mostly repeating its language. In other words, a bunch of guys working relatively independently are highly unlikely to come up with a coherent Christological interpretation of the Old Testament by themselves.

Till We Have Faces - C. S. Lewis - This book is the insightful retelling of an ancient myth, detailing the struggles of rationalism, mysticism and faith. It deals with themes like shame and guilt and grace. A thought-stirrer that is classic Lewis.

The Hornblower Saga (C. S. Forester) - These were a re-read, but this saga has fascinated since I first read it in high school. It is a wonderful way to explore the world of the Napoleonic Wars. It's perspective is very British, but it's scope is global.

A Child's Garden of Verses (Robert Louis Stevenson) - I re-discovered this classic with my daughters this year. Stevenson's descriptions were classics for them, as they were for my childhood.

I read several a good bit of new science fiction or fantasy this year. The Silmarillion was neither as difficult to follow nor as dry as some have said. It was fascinating to get a deeper insight into how Tolkien built a world that both reflected his own worldview and yet did not require his readers to share that view in order to enjoy and benefit from this masterpiece. I also read the entirety of the Magic Kingdom for Sale series this year; this is a fun, yet relatively simple, world of classical fantasy creatures. The Secrets of Sagalon and The Magic of Recluse were also interesting. (The former was written by a friend and fellow ESL teacher.)

Halil - The Peddlar of Old Stambul is the relatively true story of the peddler who overthrew a sultan. It was a reminder that historical fiction used to be more history than fiction. Also, because Hungarian author Mor Jokai's works are often free on Kindle, I have a number of them, and they are definitely interesting.

Calico Joe spoke to my love of baseball. The Tragedy of Pudd'nhead Wilson (Mark Twain) was enjoyable, and its end note spoke to the difficulty of writing, even for a 'great' writer.

Top song of the year: "The Dark Before the Dawn" by Andrew Peterson - And it wasn't even close! (my blog post here)

Recommendations from years past: 2015, 2014, 2013, 2012, 2011

The Honor Competition

  Have you ever considered this command? 'Outdo one another in showing honor.' (10) It is one of a series of commands in Romans 12; and a bit later in the chapter comes this, 'Repay no one evil for evil, but give thought to do what is honorable in the sight of all.' (17) And, in the next chapter, concerning the governing authorities, it is written that Christ's followers are to give 'honor to whom honor is owed.' (13:7) Finally, Romans 16:1-2 gives the receivers of this letter of Paul's to put this into practice: 'welcome [Phoebe] in the Lord in a way worthy of the saints.'

  How can we put this command into action in our own lives? How do we excel in honoring those around us? This is Gospel inversion, competition turned on its head: compete to make someone else the honored one; try to be the best at putting everyone else's advancement ahead of your own.

(cf: 2 Cor 8:21; Ps 15:4)

An example of giving a teammate honor:

Or, another example that I couldn't embed.

Honor and Shame in Anselm

  In long-distant conversation with a cousin, I have been making my way through Louis Berkhof's The History of Christian Doctrines this year. It's not that long actually, but we (or, at least, I) have not been in a hurry. Today, I came across this passage regarding Anselm's understanding of the doctrine of atonement. In line with my study of the Bible on the topic of honor and shame over the last several years, I found it quite interesting that Anselm "finds the ultimate ground for [the atoning sacrifice of Jesus Christ] in the honour of God." (Berkhof, 174-175) Berkhof then summarizes Anselm's position very helpful as follows.

As a creature of God man was under obligation to subject his will absolutely and entirely to the divine will, and when he refused this in a spirit of revolution, he dishonoured God and thus contracted a debt. God was robbed of His honour and this must be restored in some way. His mercy could not simply overlook sin, for this would be an irregularity and an injustice. There were two and only two ways in which the divine honour could be vindicated, namely by punishment or by satisfaction. God did not pursue the way of punishment, since this would have spelled ruin for the human race and would have defeated His very purpose. He chose the way of satisfaction, which included two things: (a) that man should now render to God the willing obedience which he owed Him; and (b) that he should make amends for the insult to God’s honour by paying something over and above the actual debt. But since even the smallest sin, as committed against an infinite God, outweighs the whole world and all that is not God, and the amends must be proportionate, it follows that these are beyond the power of man. A gift - and Anselm looks upon satisfaction as a gift rather than as a punishment - surpassing all that is not God can only be God. God only could make true reparation, and His mercy prompted Him to make it through the gift of His Son. It was not sufficient that the one rendering satisfaction should be God; He had to be man as well, one of the human race that contracted the debt of sin, but a man without sin, who was not himself burdened with debt. Only the God-man could satisfy these requirements and thus do justice to the honour of God.

It was necessary for the God-man to render the obedience which man failed to render to God. But this was not sufficient to maintain the honour of God, for in doing this He did nothing more than His duty as man, and this could not constitute merit on His part. However, as a sinless being He was not under obligation to suffer and die. This was entirely voluntary on His part, and by submitting to bitter sufferings and a shameful death in the faithful discharge of His duty to His Father, He brought infinite glory to God. This was a work of supererogation, which could accrue to the benefit of mankind, and which more than counter-balanced the demerits of sin. Justice required that such a free gift should be rewarded. But there is nothing which the Father can give the Son, for He needs nothing. Therefore the reward accrues to the benefit of man and assumes the form of the forgiveness of sins and of future blessedness for all those who live according to the commandments of the Gospel. 

(Berkhof, Louis. THE HISTORY OF CHRISTIAN DOCTRINES.)

  Berkhof also presents several areas where Anselm's formulation is insufficient or incomplete, logically or theologically.

a Summary of Christian Divinity - my most recent project, finished

  This evening I completed a project that I have been working on for some time, editing a 250-year old Russian Orthodox systematic theology. It's now available on Amazon. I've been working on this in my spare time over quite a few months. Several factors joined together to push me towards this little project. First, I enjoy learning through editing - I've done this for 3 or 4 other books, though I've only put two of the others on Amazon's publishing platforms. This method allows me to get to know a book well. Second, I have been seeking to learn more about the Christian tradition (Orthodoxy) in the East since shortly over the last 2-3 years; I knew incredibly little about it before that.  Third, I have wondered if a theological system crafted in cultures more inclined towards an honor-shame paradigm would differ substantially from the legal/justification bent of Western theological thought.

 The answer to this final question seems to be that, yes, Orthodox theology makes greater use of biblical honor-shame themes than its Western counterparts, but it doesn't neglect the legal themes. For examples, 'Mediator' is used more often than 'Redeemer' when speaking of Christ (13 times to 6), yet 'reconciliation' is used somewhat less often than 'justification' in the text. 

 In many areas, particularly the central ones of Christ and salvation, Platon's words would be indistinguishable from a modern evangelical writer's. At the same time, in areas of church liturgy, he will often be less clear about the biblical basis for his assertions. Platon is very concerned about the practical dimensions of his theology; he often speaks pastorally, giving possible applications for real life as well as pointing out daily evils that he sees in the society he serves in. Below are some of my favorite thoughts from the work which I think any Christian may appreciate.      

"The love and mercy of God to all his creatures, but particularly to man, is greater than we are capable of comprehending." 

"For though we ought, by all means, to do good works; yet at the same time we are to place our hope of salvation alone on the mercy of the Savior." 

"He showed in what the real happiness of man consists; and this he placed in poverty of spirit, in tears and humility, in meekness and mercy, amid persecution and reviling, which was altogether contrary to the wisdom of this world." 

"The worship of God is the testifying of our internal subjection of spirit before God." 

After a discussion of the ten commandments:

"Notwithstanding, though we should make even so great advances in fulfilling the commandments of the Lord and whatever degree of progress we may make in virtue, yet, when we consider that all this is the fruit of divine grace and that all our virtues are mixed with imperfections, we have not the least cause of self-exaltation, but rather to keep in continual remembrance the words of the gospel, "When ye have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." 

"However, some will perhaps say, what, are we then to fall into despair? Certainly, if you continue to look up to yourselves for help. But when we reflect on the inexhaustible goodness of God and on his infinite wisdom, then we are comforted by hope, and our fears are dispelled; and in this hope we ought frequently to join in the words of Isaiah, 'Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.'"

By the way, I'd be happy to send you a pdf of the book if you would like it.

Previous post about this book

Shame, Fame, and Honor Today

Andy Crouch's recent article in CT, called "The Return of Shame" is well worth reading in full.  He deals with important cultural and theological ideas about shame and salvation.  Here's a couple excerpts: one cultural insight, one theological application.

The personal screen, especially with its attached and always-available camera, invites us to star in our own small spectacle. [...] But having attracted us with the promise of approval and belonging, the personal screen can just as easily herald exclusion and hostility...

---

In the pastoral letters of the New Testament, we see Paul and other church leaders reframing the traditional categories of honor and shame. The task of the early church, as Mischke puts it, was to free its members from “honor competition” and give them high “shame resilience.” This would enable them to endure low status in the Roman world while reaching out to those no one else would touch. At the same time, the apostles followed Jesus in drawing clear, if countercultural, boundaries for inclusion and exclusion, calling members of this new community to the holiness that brought honor to God.

a variety of ways for looking at shame

  I have been actively learning about shame for a couple of years now, and I wanted to compile the resources I've gathered.  I've posted on the topic a couple times before, but I wanted to gather the resources in one place.

Video

- Brene Brown's 'Listening to shame' has been invaluable in my learning; first, you should listen to her first TED talk on vulnerability first.  This would be a wonderful way to spend your time; I've listened to them each multiple times.

Two Books 
- Roland Muller's Honor and Shame (summary) - This book is probably a great place to start on the basics of a shame-based culture.

- Ed Welch's Shame Interrupted - This book is a beautiful place to begin examining our own shame in light of God's Word or sharing God's hope to those who are in shame and despair

Blog posts 

- Scripture is about Our Shame - the basic Gospel story of shame

- Jesus the Shame-Bearer - thoughts on what Christ did for us

My Speculations

Law-based culture says something is wrong according to the group's rules.

Shame-based culture says something is wrong as it is negatively effects group members?

Fear-based culture says something may have bad consequences for the individual or group?

Empathy is the antidote to shame.  Brene Brown

Related post:
Honor, Shame, and Slanting Theology

Oh, that will be Glory in Him!

No more division, no more separation, no more shame, no more haughtiness, no more injustice, no more lies or deceit, no more fear, no more condemnation, no more enemies, no more weakness, no more reproach, no more oppression, no more disabilities, no more ostracism, no more poverty... 

Instead unity, gathering, humility and lowliness, refuge, rest, joy and exultation, salvation, quietness, love and loud singing, a festival, praise and renown, restored fortunes...  

(Zephaniah 3:9-20)

  A simple summary of Zephaniah's promises of the future of the humble children of God. Of course God's people should rejoice, sing aloud, shout and exult at what God has promised!  That's not triumphalism, it's hope: we are trusting ourselves to the only One who could make this happen.  We do not expect to do this our own selves.  Humble waiting for joyful shouting.

Related posts: 
Honor, Shame and Slanting Theology
Zephaniah, Sultan Suleiman, and Mephibosheth

The One-ness of God and Prejudice

  Earlier this week I watched a soccer game with one of my good friend who is atheistic; afterwards as we talked, he was surprised when I said that the duties of Jesus followers can be summarized in two commands: Love God; love your neighbors.  Coincidentally this week, I just read Jesus' expression of this truth in Mark 12, and I was struck by the fact that Jesus in this place quotes the entire command beginning with "Hear, O Israel," continuing through the expression of God's One-ness, His command to love Him with your whole wholeness and to love your neighbor as yourself.  Then, the entire sequence is repeated by the scribe to whom Jesus was talking.  Why is the One-ness of God so important to these commands?  

 I think this is related to the fact that there is only one God to worship, and so He must be worshipped supremely.  But regarding the second command particularly, the reflection of the One God in all of His created image-bearers is the cause for loving each of our neighbors as we love ourselves. In the first part of James 2, love of our neighbors is again given as a summary of the law; partiality and prejudice against any fellow human is a betrayal of divine law. (Interestingly, the unity of God is key to the argument in the second half of James 2.) 

 What's the point?  I think the point is that God's One-ness and supremacy creates the first command; His imparting of His image to people raises them to where they are each individually the object of the second command.  Any prejudice towards my neighbor is prejudice against the reflection of God in him or her. Obviously this does not address the fact that God's image in each of us has been marred, but prejudice suggests that I believe I was more worthy of God's restoring His image in me than such a restoration in my neighbor.  And that is not the Gospel. 

 If we believe in the greatness of the One God, if we love Him with all we are (by His grace), then we must love and embrace His reflection in all those around us! This truth is not simple: God's greatness and the honor that He has set upon each of us do not agree well with our natural self-righteousness, nor does it thrive in a secular mind. Yet no other way gives more than pragmatic honor to our neighbors: if we are each just working for our own good when we 'love our neighbor' this is no true love. The Lord God is one: love Him with all you are, and love those whom He has put around you as you love your own self.

(From a Trinitarian perspective, it is interesting that Jesus' next discussion in Mark 12 is about the divinity of the Messiah.)

Top Recommendations from 2013

  This year, my life has been more obviously structured to learn and increase both knowledge and understanding; thus, I've read more on a variety of fronts.  I will recommend some of those books below; but first, a word about why I rarely add disclaimers to my recommendations: if you find something that you disagree with in a book, it is proof that your mind is engaged.  If I recommend a book, it is because I think the author has presented 'something' well from 'some' perspective.  In other words, I assume we all know that authors are neither omniscient nor inspired.  Thus, I hope all of us can critique something in any book we read.

The Lost History of Christianity (John Philip Jenkins) - This book is very appropriately named; it is also well-written and engagingly presented. The author is balanced in many areas where balance is difficult to maintain. It covers an area of Christian history that I've never heard dealt with properly, particularly the Asian and African churches which comprised up to 50% of the Church for many centuries. (My blog post about this book.)

Honor & Shame (my related blog post) - Several friends and I have spent much of this year digesting the meaning of Honor and Shame together; it is excellent and applies to a postmodern culture nearly as much as to an Asian one. (Shame Interrupted - is a more pastoral look at dealing with shame, while Redeeming Love is an excellent novel which explores the topic well.)

From Foreign to Familiar - A short, useful book about culture and adapting!

Mother of Wolves - This was an excellent novel which I got free on Kindle and was happily impressed by both the unusual setting and development of the plot! (Honorable Mention: In Search of Castaways - a prequel to Jules Verne's classic The Mysterious Island [free on Kindle])

Once There Was, Twice There Wasn't (Michael Shelton) - A book of classic Turkish fairy tales are retold for the delight and instruction of children or adults. A few of the stories were familiar to me from childhood, but most were new. Nasreddin Hoca would have appreciated Aesop, Brer Rabbit and Anansi.

The Corsair King (Mor Jokai) - Good historical fiction, much of this older author's work is available free.  This particular work is based on the same figure as "The Dread Pirate Roberts" in The Princess Bride! [free on Kindle]

Teaching English to Young Learners - This book by David Nunan has been a tremendous help with ideas and instruction, as I've tried to become a better teacher.

The Three Little Tamales - Easily wins best kid's book of the year as the final tamale outsmarts Senor Lobo.

Muhteşem Yüzyıl is my favorite soundtrack from the year, with Crayola Doesn't  Make a Color for your Eyes and Song of the Lonely Mountain being favorite individual songs, while the Piano Guys are the addictively good artists that I began really loving this year.

Previous Lists:
RECOMMENDATIONS FROM 2011
RECOMMENDATIONS FROM 2012

Scripture arrangement related to previous post

14 Sing aloud, O daughter of Zion;

shout, O Israel!

Rejoice and exult with all your heart,

O daughter of Jerusalem!

15 The Lord has taken away the judgments against you;

he has cleared away your enemies.

1 And David said, “Is there still anyone left of the house of Saul, that I may show him kindness for Jonathan's sake?” 2 Now there was a servant of the house of Saul whose name was Ziba, and they called him to David. And the king said to him, “Are you Ziba?” And he said, “I am your servant.” 3 And the king said, “Is there not still someone of the house of Saul, that I may show the kindness of God to him?” Ziba said to the king, “There is still a son of Jonathan; he is crippled in his feet.”4 The king said to him, “Where is he?” And Ziba said to the king, “He is in the house of Machir the son of Ammiel, at Lo-debar.” 5 Then King David sent and brought him from the house of Machir the son of Ammiel, at Lo-debar.

The King of Israel, the Lord, is in your midst;

you shall never again fear evil.

16 On that day it shall be said to Jerusalem:

“Fear not, O Zion;

let not your hands grow weak.

17 The Lord your God is in your midst,

a mighty one who will save;

he will rejoice over you with gladness;

he will quiet you by his love;

he will exult over you with loud singing.

 6 And Mephibosheth the son of Jonathan, son of Saul, came to David and fell on his face and paid homage. And David said, “Mephibosheth!” And he answered, “Behold, I am your servant.”7 And David said to him, “Do not fear, for I will show you kindness for the sake of your father Jonathan, and I will restore to you all the land of Saul your father, and you shall eat at my table always.” 8 And he paid homage and said, “What is your servant, that you should show regard for a dead dog such as I?”

19 Behold, at that time I will deal

with all your oppressors.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

20 At that time I will bring you in,

at the time when I gather you together;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes,” says the Lord

18 I will gather those of you who mourn for the festival,

so that you will no longer suffer reproach.

9 Then the king called Ziba, Saul's servant, and said to him, “All that belonged to Saul and to all his house I have given to your master's grandson. 10 And you and your sons and your servants shall till the land for him and shall bring in the produce, that your master's grandson may have bread to eat. But Mephibosheth your master's grandson shall always eat at my table.” Now Ziba had fifteen sons and twenty servants. 11 Then Ziba said to the king, “According to all that my lord the king commands his servant, so will your servant do.” So Mephibosheth ate at David's table, like one of the king's sons. 

(2 Samuel 9:1-11 & Zephaniah 3:14-20, ESV; emphasis mine)