Thursday, June 30, 2011
Ascension quote
"Whoever truly believes in Christ has eternal life. Even though he still feels sin, death, and sorrow, he nonetheless possesses righteousness, life, comfort, and joy in heaven through Christ." Martin Luther.
Monday, June 13, 2011
Ascension!
So, I had a schedule change at work, and I pretty much have to work Sundays for a month and a half. Inevitably, I missed out on one of my favourite themes in the Church calendar, Ascension Day. It's celebrated (in the Lutheran Church) 40 days after Easter, a week before Pentecost. It's one of my favourites for several reasons:
1. It shows that Christ has been honoured above all names, that God has accepted his victory over death.
2. Jesus glorifies our humanity at the right hand of the Father.
3. Jesus fills all things.
4. It makes us think about what Jesus has accomplished on earth, in his flesh on the cross, how he wishes to be known. (Whereas, we often think and question God, why couldn't Jesus stay here a little longer.)
5. Jesus intercedes for us as our high priest.
6. Predestination.
So that's a few of the things I hope to cover, as I am pressed for time, and am writing of the cuff. I've already been putting this off for a week or so.
It's always good start out with scriptures:
Ephesians 1:3-23; 2:1-9; 4:7-16; Romans 8:29,30,34; I Peter 3:21,22; Hebrews 8:1-7; Colossians 3:1-3; Daniel 7:13,14;
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all. And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.
Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, "See that you make everything according to the pattern that was shown you on the mountain." But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second.
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
Behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.
There is so much you can talk about ascension: Jesus, Christology, Soteriology, Eschatology, Predestination, Justification, Pentecost, the cosmos, the right hand of God, Baptism- it doesn't end. And so that is my first impression. We often think of doctrines in isolation like beads on a string, but really it's more like a cake with different layers baked into each other, and if you have just a piece you have the whole. So while we might talk of "doctrines" in the plural there is only "one" doctrine, "Christ" and that is why doctrine is important!
But how does the ascension bring this all out? I do not mean to exhaust everything, because I do not think that is possible. But it starts with Christology. All doctrine starts with Christ.
We usually tend to think of Christ in two ways, his humanity and his divinity. In Reformed christology the "sovereignty" of God is the material principal, the axel of theology through which everything revolves. God is sovereign and that belongs to his divinity alone. The essence of God is sovereignty. In other words, to be sovereign is not to be man. And so you have a hard line, even within Jesus himself, that separates and compartmentalizes sovereignty. This christology somewhat abstracts Jesus into "attributes" which belong to his nature and not necessarily his "person". This teaching lends itself to the Nestorian heresy that views humanity and divinity in Christ like two separate boards glued together as if he were two different persons. To give you a taste of the flavour, some Calvinists will insist that when Christ appeared in the house after his resurrection, he didn't walk through walls as we would be led to think, but he must have sneaked in by picking the locks.
Orthodox christology views Christ receiving all power and dominion according to his humanity, since his divinity already had it. And that is how we view Daniel 7. Jesus ascended before the Ancient of Days and was given all glory and dominion, and now rules all things in his flesh - because of who he is (the Son of God) and what he has done (suffered and died), according to the will of the Father, and has then been seated at the right hand of Majesty.
Secondly, the ascension of Jesus with his humanity, shows that Christ has already accomplished our salvation for us. He has obeyed God's law, humbled himself even under Roman law, embodies all of humanity, takes our humanity into death for us, raises our humanity for us, and brings our humanity to the throne of God, and glorifies our humanity for us - and that is God's plan and purpose for us now in Christ.
So Jesus isn't a little savior who throws out a life jacket to keep us from drowning in 2 feet of water. Our humanity is in complete and utter peril and Jesus does all the major actions for us to save us. He gives us his own judgment received by the Father, and gives us his own glorification at the right hand of the father. Jesus leads the way, and as his disciples, we follow this destiny, his destiny, instead of the fate we otherwise would receive.
Oddly enough, I like to think of Jesus in a similar way as John the Baptizer. John not only prepared the way for Israel, but he also prepared the way for Jesus. John preceded Jesus in his ministry, teaching, and in his death. Now Jesus would follow suit in a new way. But Jesus still prepares the way for us. He is the way. He has done everything for us: He died and rose and lives in power. This is what it means to be predestined! It is not so much looking back into eternity, but us looking forward in Christ into eternity.
What does that mean? There is a now-and-not-yet dimension in our lives. Even as we have this militant struggle against sin in our lives here on earth, we are already seated and glorified in Christ in his flesh. We are forensically declared to be righteous, because we are now not yet righteous in ourselves - we are not only declared to be "right" with God, but we are declared to be "innocent" as if we have never done wrong. Though in heaven we will definitely be righteous in experience, our righteousness will still always come from Christ.
Or think of predestination like a cat. If a cat's head cannot get in, the body will not follow. But if the head squeezes through, the body will follow. Christ is the head of the Church, and the body is already glorified in him and is sure to follow. Consider it already done because you are in Christ and he has already done it all. This is not to say, predestination doesn't come from God's foreknowledge either. However, it gives us hope and assurance, not that God is abstractly sovereign from all eternity past, but that he is actively sovereign in the Son who is at his right hand.
So, why did our Head leave us here in this way? I can only assume Christ has already suffered enough in his flesh. It is not his will to go through his experience on earth all over again with us murderous sinners. Rather he is glorified in heaven, and we know this by faith. God hides his glory to reveal his power in a way that completely mystifies us. He wishes to be remembered and known as our Savior through his opposite sign. Not his strength, but in his true glory, absolute weakness: God becoming man and rescuing us in humble suffering servitude and dying. And he did not leave us here alone, but gives us the Spirit who is our strength in our weakness. Further, because the head suffers, the body will also suffer. And that is why the book of Revelation is written the way it is, and why Paul speaks of Christ (who walked this earth a few years in ministry in Palestine) as this super heroic cosmic Jesus. The Christian life looks like tragic defeat. So the Revelation is for those who cling to this sorry Gospel in adversity, revealing that our weakness is really glory, might, power and the like, and this foolishness of the Gospel must be trusted and believed, placed above all things, and gives us hope in this now-not-yet dimension.
But while we are here, we know Christ's sacrifice has made us atonement, ascending like smoke into heaven, interceding for us at the right hand of God, uniting heaven and earth, and filling all things, awaiting his enemies to be made a footstool; meanwhile, we suffer those enemies, not flesh and blood, but the devil, and even in the midst of that, we are already seated in Christ, at rest, at peace, awaiting his return and the completion of our salvation which we have already attained in Christ, having been baptized into his destiny of death and resurrection, and named with the name of his baptism, as the Beloved, declared innocent and glorified.
1. It shows that Christ has been honoured above all names, that God has accepted his victory over death.
2. Jesus glorifies our humanity at the right hand of the Father.
3. Jesus fills all things.
4. It makes us think about what Jesus has accomplished on earth, in his flesh on the cross, how he wishes to be known. (Whereas, we often think and question God, why couldn't Jesus stay here a little longer.)
5. Jesus intercedes for us as our high priest.
6. Predestination.
So that's a few of the things I hope to cover, as I am pressed for time, and am writing of the cuff. I've already been putting this off for a week or so.
It's always good start out with scriptures:
Ephesians 1:3-23; 2:1-9; 4:7-16; Romans 8:29,30,34; I Peter 3:21,22; Hebrews 8:1-7; Colossians 3:1-3; Daniel 7:13,14;
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all. And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.
Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, "See that you make everything according to the pattern that was shown you on the mountain." But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second.
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
Behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.
There is so much you can talk about ascension: Jesus, Christology, Soteriology, Eschatology, Predestination, Justification, Pentecost, the cosmos, the right hand of God, Baptism- it doesn't end. And so that is my first impression. We often think of doctrines in isolation like beads on a string, but really it's more like a cake with different layers baked into each other, and if you have just a piece you have the whole. So while we might talk of "doctrines" in the plural there is only "one" doctrine, "Christ" and that is why doctrine is important!
But how does the ascension bring this all out? I do not mean to exhaust everything, because I do not think that is possible. But it starts with Christology. All doctrine starts with Christ.
We usually tend to think of Christ in two ways, his humanity and his divinity. In Reformed christology the "sovereignty" of God is the material principal, the axel of theology through which everything revolves. God is sovereign and that belongs to his divinity alone. The essence of God is sovereignty. In other words, to be sovereign is not to be man. And so you have a hard line, even within Jesus himself, that separates and compartmentalizes sovereignty. This christology somewhat abstracts Jesus into "attributes" which belong to his nature and not necessarily his "person". This teaching lends itself to the Nestorian heresy that views humanity and divinity in Christ like two separate boards glued together as if he were two different persons. To give you a taste of the flavour, some Calvinists will insist that when Christ appeared in the house after his resurrection, he didn't walk through walls as we would be led to think, but he must have sneaked in by picking the locks.
Orthodox christology views Christ receiving all power and dominion according to his humanity, since his divinity already had it. And that is how we view Daniel 7. Jesus ascended before the Ancient of Days and was given all glory and dominion, and now rules all things in his flesh - because of who he is (the Son of God) and what he has done (suffered and died), according to the will of the Father, and has then been seated at the right hand of Majesty.
Secondly, the ascension of Jesus with his humanity, shows that Christ has already accomplished our salvation for us. He has obeyed God's law, humbled himself even under Roman law, embodies all of humanity, takes our humanity into death for us, raises our humanity for us, and brings our humanity to the throne of God, and glorifies our humanity for us - and that is God's plan and purpose for us now in Christ.
So Jesus isn't a little savior who throws out a life jacket to keep us from drowning in 2 feet of water. Our humanity is in complete and utter peril and Jesus does all the major actions for us to save us. He gives us his own judgment received by the Father, and gives us his own glorification at the right hand of the father. Jesus leads the way, and as his disciples, we follow this destiny, his destiny, instead of the fate we otherwise would receive.
Oddly enough, I like to think of Jesus in a similar way as John the Baptizer. John not only prepared the way for Israel, but he also prepared the way for Jesus. John preceded Jesus in his ministry, teaching, and in his death. Now Jesus would follow suit in a new way. But Jesus still prepares the way for us. He is the way. He has done everything for us: He died and rose and lives in power. This is what it means to be predestined! It is not so much looking back into eternity, but us looking forward in Christ into eternity.
What does that mean? There is a now-and-not-yet dimension in our lives. Even as we have this militant struggle against sin in our lives here on earth, we are already seated and glorified in Christ in his flesh. We are forensically declared to be righteous, because we are now not yet righteous in ourselves - we are not only declared to be "right" with God, but we are declared to be "innocent" as if we have never done wrong. Though in heaven we will definitely be righteous in experience, our righteousness will still always come from Christ.
Or think of predestination like a cat. If a cat's head cannot get in, the body will not follow. But if the head squeezes through, the body will follow. Christ is the head of the Church, and the body is already glorified in him and is sure to follow. Consider it already done because you are in Christ and he has already done it all. This is not to say, predestination doesn't come from God's foreknowledge either. However, it gives us hope and assurance, not that God is abstractly sovereign from all eternity past, but that he is actively sovereign in the Son who is at his right hand.
So, why did our Head leave us here in this way? I can only assume Christ has already suffered enough in his flesh. It is not his will to go through his experience on earth all over again with us murderous sinners. Rather he is glorified in heaven, and we know this by faith. God hides his glory to reveal his power in a way that completely mystifies us. He wishes to be remembered and known as our Savior through his opposite sign. Not his strength, but in his true glory, absolute weakness: God becoming man and rescuing us in humble suffering servitude and dying. And he did not leave us here alone, but gives us the Spirit who is our strength in our weakness. Further, because the head suffers, the body will also suffer. And that is why the book of Revelation is written the way it is, and why Paul speaks of Christ (who walked this earth a few years in ministry in Palestine) as this super heroic cosmic Jesus. The Christian life looks like tragic defeat. So the Revelation is for those who cling to this sorry Gospel in adversity, revealing that our weakness is really glory, might, power and the like, and this foolishness of the Gospel must be trusted and believed, placed above all things, and gives us hope in this now-not-yet dimension.
But while we are here, we know Christ's sacrifice has made us atonement, ascending like smoke into heaven, interceding for us at the right hand of God, uniting heaven and earth, and filling all things, awaiting his enemies to be made a footstool; meanwhile, we suffer those enemies, not flesh and blood, but the devil, and even in the midst of that, we are already seated in Christ, at rest, at peace, awaiting his return and the completion of our salvation which we have already attained in Christ, having been baptized into his destiny of death and resurrection, and named with the name of his baptism, as the Beloved, declared innocent and glorified.
Thursday, June 2, 2011
Decision Theology and How I Never Asked Jesus Into My Heart.
This is one of those issues I used to think about, went back and forth on, and then got bored of, and honestly haven't thought about a whole lot since. But I really do love God and his only begotten Son, and I know he is Lord and he lives in me; and this has always been a "given." Yes, I can't even remember a moment in time when I made this incredible decision for God; neither can I remember a time when I haven't loved God. My parents had me baptized into the Triune Name when I was less than a month old, and I still live in that baptism to this day. It has daily significance in my faith toward God, repenting, dying and rising all throughout the rest of my life. And I'm thankful for this gift, just as I am thankful for the Christian discipline they gave me.
I know a lot of Christians will think I was robbed of my "choice" to be baptized and follow God, and yet, I do not feel violated against my will, or that my baptism isn't efficacious or invalid. I know people will think that my faith isn't genuine because it was given to me as a gift, and I didn't have a chance to really please God and make it my own, as if I needed to add more credentials. But still, I do feel as if it is my own, even if I don't remember any change in my life. But as a side note, I don't see Baptists playing the coercion card when their fellow members bring their kids to church to hear the word. If their little ones don't want to go to church are they going to stop disciplining them in the Lord? Or aren't they unwittingly forcing their faith on their kids because they aren't old enough to make a choice? Are they going to stop bringing kids to church and let them starve? I hope not, even if it does make for a boring testimony.
I know a lot of Calvinists and Lutherans scoff at decision theology because of doctrines like predestination and total depravity. That isn't my battle. My beef with American Evangelicalism and decision theology isn't that they make a decision. It's that they don't know how to be given to. They don't see salvation as something to be passively received in faith; but rather they see faith as an active force which in itself pleases God - not because of what they receive in faith, namely Christ and all his benefits, but because of what they do by their own will. Its as if we are saved just by one work. You can't just accept Jesus as your Lord, but you have to really make Jesus your Lord, just hoist him up and then pat yourself on the back.
However, the Gospel isn't: "Make Jesus your Lord." But rather "Jesus is Lord." If we were to equate decision theology in a different context, it would be as if the black slaves had said, "I made the state set me free" after they were emancipated. But they were already declared to be free. Their freedom was something they received and it was this news that brought the freedom. Likewise, the Gospel is an accomplished fact. God has reconciled the world to himself. Even while we were still sinners and enemies Christ died for us. This is good news. In decision theology the Gospel is merely propositional, in Lutheran theology it is proclamation. And if it is proclamation it just needs to be received in faith. Faith is passive. It doesn't mean it is not our own, or that our will was overridden, but rather it means that we didn't have to do anything for it. Faith is a gift even as the word is a gift. After all, how can you have trust without the promise? But like all good gifts even faith can be rejected. The reason scripture says to have faith, is because everything has been done by the Son. Faith pleases God and justifies us not because it is something we do (although that is part of us) but because in faith itself, Christ is present with all his gifts, and he comes to us through our hearing.
As an aside, if I hear some gut wrenching story that were true, about a man wrongfully accused of murder, and then is exonerated by the court because he was framed, I would have these strong feelings and convictions of justice. I would hardly call it fickle emotions or even a decision or choice. There seems to be something deeper than both options. And yet it is still something in me that is a type of synergy. In the same way "Jesus is Lord" has the same weight to it. My faith is a strong conviction that is stirred by the Holy Spirit in a way that doesn't coerce me. But it was still brought about by God's work and proclamation, as his words are spirit and life.
When it comes to convictions of God, I don't see faith as something ruled out from children or even infants. Because I think faith is a trust and dependency on Christ. Christ said, let the children come to me. To these belong the kingdom. I think that is also how I came to Jesus. My parents brought me to Jesus and God worked in me. And I can say with scripture: "You made me trust you at my mother's breasts, on you I was cast from my birth, and from my mother's womb you have been my God." Psalm 22.
God makes us trust him. This is also a gift.
I think that is why Christ said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven" because children know how to be given to. That's all they have is total dependency. I think they have even greater faith than adults. In Lutheran churches we like to joke, "all baptisms here are infant baptisms, and if someone is an adult we teach them back into infancy before they are baptized"
And baptism itself is a gift because it is a promise of the Spirit that gives us a good conscience in Christ's death and resurrection, offers us the forgiveness of sins and we are sealed with God's name. But I can see where this goes against the grain of American Evangelicalism. If baptism is another law God requires of our obedience, and doesn't do anything, not a gift of the Gospel, and certainly not something that benefits you the rest of your life, I can see why it is postponed in many churches.
But at any rate, I don't feel imposed into my heavenly family any more than I felt imposed to live with my earthly family. Even if it seems like I was born into baptism, isn't it almost the same way with all churches where children are born into discipleship? Unless parents these days have stopped teaching their children... and isn't that how we make disciples, baptizing and teaching? Don't children receive these as gifts, or just one and not the other?
But I do feel blessed to have received such a gift of baptism, that I was considered a full member of the community, baptized and washed into the same church as everyone else. I was taught that Jesus is my Lord. And I believed it. I wasn't presented with a propositional Gospel where I needed to ask Jesus into my heart or else I was going to hell. And I never struggled about saying the right prayer or if I really meant it. Rather, the gospel was proclaimed as an accomplished fact for me, and that God really meant it, and I never doubted it. As a disciple I do not follow Jesus merely through the law, but into his death and resurrection.
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God" It seems to me that grace creates faith, faith doesn't make grace. Perhaps, the way not to frame it is by faith through grace.
I know a lot of Christians will think I was robbed of my "choice" to be baptized and follow God, and yet, I do not feel violated against my will, or that my baptism isn't efficacious or invalid. I know people will think that my faith isn't genuine because it was given to me as a gift, and I didn't have a chance to really please God and make it my own, as if I needed to add more credentials. But still, I do feel as if it is my own, even if I don't remember any change in my life. But as a side note, I don't see Baptists playing the coercion card when their fellow members bring their kids to church to hear the word. If their little ones don't want to go to church are they going to stop disciplining them in the Lord? Or aren't they unwittingly forcing their faith on their kids because they aren't old enough to make a choice? Are they going to stop bringing kids to church and let them starve? I hope not, even if it does make for a boring testimony.
I know a lot of Calvinists and Lutherans scoff at decision theology because of doctrines like predestination and total depravity. That isn't my battle. My beef with American Evangelicalism and decision theology isn't that they make a decision. It's that they don't know how to be given to. They don't see salvation as something to be passively received in faith; but rather they see faith as an active force which in itself pleases God - not because of what they receive in faith, namely Christ and all his benefits, but because of what they do by their own will. Its as if we are saved just by one work. You can't just accept Jesus as your Lord, but you have to really make Jesus your Lord, just hoist him up and then pat yourself on the back.
However, the Gospel isn't: "Make Jesus your Lord." But rather "Jesus is Lord." If we were to equate decision theology in a different context, it would be as if the black slaves had said, "I made the state set me free" after they were emancipated. But they were already declared to be free. Their freedom was something they received and it was this news that brought the freedom. Likewise, the Gospel is an accomplished fact. God has reconciled the world to himself. Even while we were still sinners and enemies Christ died for us. This is good news. In decision theology the Gospel is merely propositional, in Lutheran theology it is proclamation. And if it is proclamation it just needs to be received in faith. Faith is passive. It doesn't mean it is not our own, or that our will was overridden, but rather it means that we didn't have to do anything for it. Faith is a gift even as the word is a gift. After all, how can you have trust without the promise? But like all good gifts even faith can be rejected. The reason scripture says to have faith, is because everything has been done by the Son. Faith pleases God and justifies us not because it is something we do (although that is part of us) but because in faith itself, Christ is present with all his gifts, and he comes to us through our hearing.
As an aside, if I hear some gut wrenching story that were true, about a man wrongfully accused of murder, and then is exonerated by the court because he was framed, I would have these strong feelings and convictions of justice. I would hardly call it fickle emotions or even a decision or choice. There seems to be something deeper than both options. And yet it is still something in me that is a type of synergy. In the same way "Jesus is Lord" has the same weight to it. My faith is a strong conviction that is stirred by the Holy Spirit in a way that doesn't coerce me. But it was still brought about by God's work and proclamation, as his words are spirit and life.
When it comes to convictions of God, I don't see faith as something ruled out from children or even infants. Because I think faith is a trust and dependency on Christ. Christ said, let the children come to me. To these belong the kingdom. I think that is also how I came to Jesus. My parents brought me to Jesus and God worked in me. And I can say with scripture: "You made me trust you at my mother's breasts, on you I was cast from my birth, and from my mother's womb you have been my God." Psalm 22.
God makes us trust him. This is also a gift.
I think that is why Christ said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven" because children know how to be given to. That's all they have is total dependency. I think they have even greater faith than adults. In Lutheran churches we like to joke, "all baptisms here are infant baptisms, and if someone is an adult we teach them back into infancy before they are baptized"
And baptism itself is a gift because it is a promise of the Spirit that gives us a good conscience in Christ's death and resurrection, offers us the forgiveness of sins and we are sealed with God's name. But I can see where this goes against the grain of American Evangelicalism. If baptism is another law God requires of our obedience, and doesn't do anything, not a gift of the Gospel, and certainly not something that benefits you the rest of your life, I can see why it is postponed in many churches.
But at any rate, I don't feel imposed into my heavenly family any more than I felt imposed to live with my earthly family. Even if it seems like I was born into baptism, isn't it almost the same way with all churches where children are born into discipleship? Unless parents these days have stopped teaching their children... and isn't that how we make disciples, baptizing and teaching? Don't children receive these as gifts, or just one and not the other?
But I do feel blessed to have received such a gift of baptism, that I was considered a full member of the community, baptized and washed into the same church as everyone else. I was taught that Jesus is my Lord. And I believed it. I wasn't presented with a propositional Gospel where I needed to ask Jesus into my heart or else I was going to hell. And I never struggled about saying the right prayer or if I really meant it. Rather, the gospel was proclaimed as an accomplished fact for me, and that God really meant it, and I never doubted it. As a disciple I do not follow Jesus merely through the law, but into his death and resurrection.
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God" It seems to me that grace creates faith, faith doesn't make grace. Perhaps, the way not to frame it is by faith through grace.
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