Archives For Fleming Rutledge

On the 500th Anniversary of Luther’s 95 Theses, Jason, Teer, and Johanna talk with the Beyonce of Anglicanism, Fleming Rutledge, about ongoing relevance of Protestantism’s primary message of grace and God’s agency, the bad theology behind “leaning into” our baptisms, and how the Feast of Pelagius is an every Sunday celebration in the mainline church.

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It’s difficult for me to express how grateful (to God) I feel that the inter-webs and something called a podcast would be the means by which I have developed a friendship with Fleming Rutledge. Our regular conversations for Crackers and Grape Juice and correspondence in between have become a surprising and deeply treasured part of my life and vocation.

I caught up with Fleming last week. Here’s the interview. You can also go to www.crackersandgrapejuice.com to view the video of the conversation.

Stay tuned and thanks to all of you for your support and feedback. We want this to be as strong an offering as we can make it so give us your thoughts.

We’re doing a live podcast and pub theology event at Bull Island Brewery in Hampton, Virginia on Thursday, June 15th. If you’re in the area, check it out here.

Clay Mottley will be playing tunes for us and Jeffery Pugh is our special guest.

You can download the episode and subscribe to future ones in the iTunes store here

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Before you go, here’s a Crucifixion 101 Interview Fleming did recently with Jonathan Merritt.

RNS: I know churches that feel uncomfortable about discussing the cross in all its bloody violence. Why do you think churches avoid preaching about the cross?

FR: One significant reason, as I explain in my book, is reaction against overemphasis on a particular version of “penal substitution,” which became an idée fixe in some Protestant circles. Other reasons may be cultural, since many mainline Protestant churches have associated the preaching of the cross with supposedly less-educated, right-wing Christians — and also, a bloody corpus on the cross was more typical of Spanish and Latino Roman Catholic imagery. A third factor is American optimism, a preference for what makes us feel good, and an unwillingness to talk about the power of Sin — in spite of the persistence of Sin throughout the world.

RNS: I grew up in a religious context that saw “penal substitution” theory of atonement — that Jesus died for our sins to satisfy God’s wrath — as a non-negotiable doctrine. How does your view compare?

FR: I argue strongly against (1) making this model the “non-negotiable” feature of authentic faith; (2) presenting any feature of the Bible as a “theory,” since the Bible deals largely in images and narrative; (3) the rationalized, schematized nature of the penal substitution model as expounded in 19th century Protestantism; 4) any model that splits the Father from the Son.

I do, however, attempt to present the strongest case possible to show that the theme of substitution — in the words of a great hymn, “the slave has sinned, and the Son has suffered” — is embedded in Scripture and tradition and, if discarded, is a serious impoverishment.

RNS: You also embrace “Christus Victor” as an atonement motif. Can you explain this briefly for those who don’t know, and what are you saying about this that’s fresh and perhaps more convincing?

FR: Christus Victor is not really an atonement motif. Paul Ricoeur points out that the Bible speaks of Sin in two essential ways: (1) as a responsible condition for which atonement must be made; and (2) as an Enemy that must be driven from the field. Sin is therefore both a guilt and a Power.

The biblical motifs of substitution and sacrifice address the first problem, and Christus Victor (incorporating the Passover-Exodus imagery from earliest Christian liturgies) depicts Christ the conqueror of the cosmic Powers of Sin and Death. It’s important to hold both of these pictures simultaneously. Taken together, they are the most complete account of the human predicament that we have. Of course, if you don’t think humanity is in a predicament, this won’t mean much to you.

I try in my book to show as clearly as possible that the Christian message is the most universal geo-political worldview that has ever been offered.

RNS: You think churches should embrace the gruesomeness of the crucifixion. Why?

FR: I wouldn’t put it exactly that way. As I point out in my book, the Evangelists don’t dwell on the gruesomeness. I do think it’s important for people in our sanitized society to know what is involved in this method of executing a person, but the shame, degradation, dehumanization, and, above all, godlessness of crucifixion are what’s most important. Those features, I believe, lie at the heart of what Christ suffered, and I argue that it is crucial (“crucial” derives from Latin crux, cross) for the church to ask why God chose to die in that particular way.

RNS: But don’t you think that the cross can be voyeuristic or manipulative? I think of “Passion of the Christ” and the way it uses violence in a kind of evangelistic shock-and-awe campaign.

FR: I know what you mean. I mention in my book that I used to see this manipulative approach used in youth groups. I don’t agree with this technique. I have taken pains to avoid it.

RNS: Why do you believe that Jesus’ crucifixion is the “center of the gospel?” Why not the incarnation and birth of Jesus? Or the resurrection of Jesus?

FR: In my book I emphasize the essential doctrine of the incarnation, because it proclaims that the man who was crucified is none other than God’s own self, God’s Second Person in human flesh. I also make a point of insisting that the crucifixion and resurrection are a single event, incomprehensible if separated. But the cross is the uniquely non-religious feature of the Christian message, and that gives our faith its ultimate grounding. There is nothing remotely like this shocking dénoument in any other faith. In the final analysis, I find this a convincing argument for the truth of the Christian proclamation.

 

 

 

 

 

This upcoming Sunday’s lectionary passage from Romans 5 includes verse 9:

“Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God.”

Like many upper middle class mainline Protestants, which is to say white Christians, I’ve long taken issue with the concept of divine wrath, believing it to conflict with the God whose most determinative attribute is Goodness itself. Whenever I’ve pondered the possibility of God’s anger I’ve invariably thought about it directed at me. I’m no saint, sure, but I’m no great sinner either. The notion that God’s wrath could be fixed upon me made God seem loathsome to me, a god not God.

We commonly suppose that Christianity is primarily about forgiveness. Jesus, after all, told his disciples they were to forgive upwards of 490 times. From the cross Jesus petitioned for the Father’s forgiveness towards us who knew exactly what we were doing. Forgiveness is cemented into the prayer Jesus taught his disciples.

Nonetheless, to reduce the message of Christianity to forgiveness is to ignore what scripture claims transpires upon the cross. 

The cross is more properly about God working justice. 

The most fulsome meaning of ‘righteousness,’ Fleming Rutledge reminds readers in The Crucifixion, is ‘justice’ understood not only as a noun but as an active, reality-making verb. Though righteousness often sounds to us as a vague spiritual attribute, the original meaning couldn’t be more this-worldly. Justice, don’t forget, is the subject of Isaiah’s foreshadowings of the coming Messiah. Justice is the dominant theme in Mary’s magnificat and justice is the word Jesus chooses to preach for his first sermon in Nazareth.

To mute Christianity into a message about forgiveness is to sever Jesus’ cross from the Old Testament prophets who first anticipated and longed for an apocalyptic invasion from their God.

And it’s to suggest that on the cross Jesus works something other than how both his mother and he construed his purpose.

Rather than forgiveness, we see on the cross God’s wrath poured out against Sin with a capital S and the upon the systems (Paul would say the Powers) created by Sin. On the correspondence between Sin as injustice and God’s wrath, consider Isaiah’s initial chapter:

What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt-offerings… bringing offerings is futile; incense is an abomination to me. I cannot endure solemn assemblies with iniquity. Wash yourselves; make yourselves clean; remove the evil of your doing from before my eyes; cease to do evil, learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow…

Therefore says the Sovereign, the Lord of hosts, the Mighty One of Israel: Ah, I will pour out my wrath on my enemies, and avenge myself on my foes! I will turn my hand against you…

Christianly speaking, forgiveness is a vapid, meaningless concept apart from justice. The cross is a sign that something in the world is terribly wrong and needs to be put right. The Sin-responsible injustice of the world requires rectification.

Only God can right what’s wrong, and the cross is how God chooses to do it. God pours out himself into Jesus and then, on the cross, God pours out his wrath against Jesus and, in doing so, upon the Sin that unjustly nailed him there.

Summarizing the prophets’ word of divine wrath in light of the cross, Rutledge writes:

Because justice is such a central part of God’s nature, he has declared enmity  against every form of injustice. His wrath will come upon those who have exploited the poor and weak; he will not permit his purpose to be subverted.’

Despite the queasiness God’s wrath invokes among mainline and liberal Protestants, it has been a source of hope and empowerment to the oppressed peoples of the world.

The wrath of God is not an artifactual belief to be embarrassed over, it is the always timely good news that the outrage we feel over the world’s injustice is ‘first of all outrage in the heart of God,’ which means wrath is not a contradiction of God’s goodness but is the steadfast outworking of it.

The biblical picture of God’s anger is different from the caricature of a petulant, arbitrary god so often conjured when divine wrath is considered in the abstract. ‘The wrath of God,’ Rutledge writes, ‘is not an emotion that flares up from time to time, as though God had temper tantrums; it is a way of describing his absolute enmity against all wrong and his coming to set matters right.’ Put so and understood rightly, it’s actually the non-angry god who appears morally distasteful, for ‘a non-indignant God would be an accomplice in injustice, deception, and violence.’

Maybe, I can’t help but wonder, we prefer that god, the one who is a passive accomplice to injustice, because, on some subconscious level, that is what we know ourselves to be.

Accomplices to injustice.

 

Perhaps that is what is truly threatening to so many of us about a wrathful God; we know that the bible’s ire is fixed not so much on the hands-on oppressors as it is against the indifference of the masses.

As Rutledge points out:

 ’,,,in the bible, the idolatry and negligence of groups en masse receive most of the attention, from Amos’ withering depiction of rich suburban housewives  (Amos 4.1) to Jesus’ lament over Jerusalem (Luke 13.34) to James’ rebuke of an insensitive local congregation (James 2.2-8).

As Brett Dennen puts it in his song, ‘Ain’t No Reason,’ slavery is stitched into every fiber of our clothes. We’re implicated in the world’s injustice even if we like to think ourselves not guilty of it. Rutledge believes this explains why so much of popular Christianity in America projects a distorted view of reality; by that, she means sentimental. Our escapist mentality protects us not just from the unendurable aspects of life in the world but also from the burden of any responsibility for them.

Such sentimentality, however popular and apparently harmless, has its victims. I’m convinced we risk something precious when we jettison God’s wrath from our Christianity. We risk losing our own outrage.

Fleming Rutledge’s The Crucifixion might’ve convinced all on its own:

 ‘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 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.

Drumroll…

The team at Crackers and Grape Juice are launching a new offshoot podcast called Strangely Warmed. Henceforth, it will drop every Monday and it will focus on conversation around the coming Sunday’s lectionary readings. Obviously a lectionary podcast has preachers in mind but we aim to keep the stained glass language to a minimum so that JC loving lay people can enjoy it too.

To kick off Strangely Warmed we talked Ash Wednesday with my paramour, Fleming Rutledge. After starting out taking about ‘prophetic preaching’ we talked about Matthew 6 and Psalm 51 and Ash Wednesday as the day when Christians, on behalf of humanity, put themselves first before the judgement of God.

Up next, we have Time Magazine’s America’s Best Theologian Stanley Hauerwas reflecting on the lections for Lent and Brian Zahnd teed up for Eastertide, and all of it is introduced by the soulful tunes of my friend Clay Mottley.

You can subscribe to Strangely Warmed in iTunes.

You can find it on our website here.

Okay, as this little theo-venture gains traction and grows in listeners so do the bills.

If you like the podcast, our guests, and the conversation and you want to keep it going we’ve set up a page for you to be patron of the podcast.

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In Episode 65, our latest installment of Fridays with Fleming, I talk with Fleming Rutledge about the message of Advent and preaching the word of Truth in a post-truth culture.

Just a reminder:

The Cracker & Grape Juice team will be part of Home-brewed Christianity’s Theology Beer Camp this January in L.A..

battle-of-the-podcasts
Want to join us?
All you need to do is head over to theologybeercamp.com, click the button to buy tickets, and use the discount code below to receive $100 off:
BLITZEN4JESUS
But this discount will only be good through Christmas!

Be on the lookout for future episodes with Colby Martin and Mandy Smith.

You can download the episode and subscribe to future ones in the iTunes store here

We’re breaking the 1K individual downloaders per episode mark. 

Help us reach more people: 

Give us 4 Stars and a good review there in the iTunes store. 

It’s not hard and it makes all the difference. 

It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast. ‘Like’ our Facebook Page too. You can find it here.

Oh, wait, you can find everything and ‘like’ everything via our new website: www.crackersandgrapejuice.com

If you’re getting this by email, here’s the permanent link to the episode.

maxresdefaultFor Episode 53 we have another installment of Fridays with Fleming (Rutledge). I invited my friend and new member of the Cracker and Grape Juice Posse, Taylor Mertins, and Fleming’s #2 Fan, Kenneth Tanner, to be a part of our conversation.

We recorded this several weeks ago, talking with Fleming Rutledge about a variety of subjects including preaching preparation, Black Lives Matter, difficult sermons, the Eastern Orthodox Church, and the crucifixion of Jesus Christ.

Be on the lookout for future episodes with next week with Becca Stevens, Brian McLaren, and Father James Martin.

The Cracker & Grape Juice team will be part of Home-brewed Christianity’s Theology Beer Camp this June in L.A.. There’s only 15 tix left so if you’d like to be a part of it, check it out here.

You can download the episode and subscribe to future ones in the iTunes store here

We’re breaking the 1K individual downloaders per episode mark. 

Help us reach more people: 

Give us 4 Stars and a good review there in the iTunes store. 

It’s not hard and it makes all the difference. 

It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast. ‘Like’ our Facebook Page too. You can find it here.

Oh, wait, you can find everything and ‘like’ everything via our new website: www.crackersandgrapejuice.com

If you’re getting this by email, here’s the permanent link to the episode.

maxresdefaultIn this episode, Teer and Jason talk with Joseph Mangina. A professor of theology at Wycliffe College in Toronto, he is the author of Karl Barth: Theologian of Christian Witness, a great intro to Barth for all you newbies out thereas well as the recent Brazos Theological Commentary on the Book of Revelation. He also serves as the editor of Pro Ecclesia, a journal of Catholic and Evangelical Theology.

We’re rapidly approaching our 50th Episode!

Who knew we’d make it past our crappy pilot episode or that early installment where Teer didn’t realize his mic wasn’t muted to become one of the fastest growing, Methodist-flavored theological podcasts on the interwebs.

For our 50th Episode, we’d like to do a special Listener Call-in/Fan Q& A episode.

We’ll respond to any questions you’d like the C&GJ Team to address. We’ll respond to any feedback about the podcast or our guests that you’d like to offer. Here’s how you can participate:

  1. Go over to the new brand spanking new Crackers and Grape Juice website Teer built for us and click on the SpeakPipe widget on the right side of the homepage. It will let you use your computer to leave us a voicemail message.
  2. Go over to Facebook Page and leave us a written question or feedback. You can do so on Twitter too.
  3. Email me directly at jamicheli@mac.com
Okay, here’s the episode:

Fleming Rutldge BandWhiteSome of you have expressed chagrin that I’ve not been blogging as much of late. Partly that’s due to work demands but mostly it’s because the podcast has taken up the free time I’d normally give to the blog.

I don’t regret that or apologize for it, however, because the podcast has allowed me to develop some surprising and life-giving relationships, most notably with Fleming Rutledge. I’m not full of shit at all when I say that I thank God the podcast brought her into my life, and I know from her that she’s equally grateful to have a new usefulness and audience at this season in her vocation.

So here’s our latest Friday’s with Fleming. We recorded it several weeks ago and it was the first time we’d gotten to connect since July. While you’re at it, you can check out Teer’s post, reflecting on our conversation with Fleming.

Be on the lookout for future episodes that we’ve got lined up with Ian McFarland, Joseph Mangina, Danielle Shroyer, Ephraim Radner, William Cavanaugh et al.

We’ve already got enough interviews lined up to take us into the new year.

You can download the episode and subscribe to future ones in the iTunes store here

We’re breaking the 1K individual downloaders per episode mark. 

PLEASE HELP US REACH MORE PEOPLE: 

GO TO OUR PAGE IN ITUNES AND GIVE US A REVIEW AND RATING

It’s not hard and it makes all the difference. 

It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast. ‘Like’ our Facebook Page too. You can find it here.

Saved by (Dis)Grace

Jason Micheli —  October 3, 2016 — Leave a comment

5892-sigmund-freud-quotes-on-religionHere’s the sermon from this Sunday’s epistle, 2 Timothy 1.1-8

 

“Do not be ashamed, then, of the testimony about our Lord, Jesus Christ.”

Do not be ashamed, in other words, of the Gospel.

The Apostle Paul is barely a tweet’s worth of words into his final correspondence with the Christians in Ephesus and already, right out of the gate, he’s admonishing them not to be ashamed of the Gospel, which implies that they are ashamed of the Gospel.

Why?

Why are they ashamed?

Obviously, we have plenty of reasons to be ashamed of being Christian.

Christians, after all, are the ones responsible for the trite, saccharine Jesus-in-my-pants pop odes to the Almighty all over the 91.1 airwaves.

Christians are the ones who revived Kirk Cameron’s post Growing Pains career with the straight-to-video Left Behind movies, and Christians are the ones who bailed Nick Cage out of his back taxes by watching his theatrical reboot of the same crappy film.

Were it not for Christians, Stephen Baldwin, Alec’s evangelical little brother, never would’ve recovered from starring with Pauly Shore in Biodome.

Just right there we have plenty of reasons to be ashamed of being Christian.

Don’t believe me?

Go to Barnes and Noble after church today and look at the shelves underneath the sign labeled “Christian Literature.”

On cover after cover Joel Osteen’s pearly whites and vacant botoxed eyes pull you in, like the tractor beam on the Death Star, into becoming a better you and living your best life now.

And next to them, 63- I counted them the other day- Amish romance novels. Amish romance novels. And no they weren’t 63 copies of the Harrison Ford-Kelly HotGillis film Witness. They were 63 different Amish romance novels with titles like Game of Love, Let Go and Let God, and- my personal favorite, Mail Order Bride: The Brave and the Shunned.

If anyone here likes to read Amish romance novels, I’m not judging you. Actually, that’s not true but my point is…we have plenty of reasons to be ashamed of being Christian.

I mean, Christians are the ones who can’t accept that the Earth is older than 3,000 years but somehow can swallow the $60 price of admission to the Creation Museum in Petersburg, Kentucky.

Christians the ones who believe that nature isn’t natural; it’s creation. It’s given- every sunset, every rainbow trout, every note of every sonata, every piece of thick cut bacon, it’s all- Christians believe- a good, gratuitous gift from God, who charged Christians to steward and care for his creation.

Yet Christians are the ones who make up the majority of people who deny climate change and disabuse any suggestion they have a responsibility to arrest it.

From Duck Dynasty themed Bibles to thanking the Almighty for every touchdown and goal-line stop to the #Blessed license plate I saw on the Porsche Boxster yesterday to Red and Blue Jesuses in the social media scrum- we have plenty of reasons to be ashamed of being Christian.

Christians executed Galileo. Christians excommunicated Graham Greene. Christians excuse Franklin Graham. The reason so many protest that Black Lives Matter is because Christians for centuries pimped out their bibles to join in the chorus of those who said they don’t. Matter.

We should be ashamed.

Christians have made bedfellows with colonizers and conquistadors. In whichever nation in whatever era Christians have found themselves they’ve never missed an opportunity to bless every power grab, baptize every war, perpetuate every prejudice.

We have plenty of reasons to be ashamed of being Christian.

Survey says we’re the ones who want to keep our neighbors in the closet, keep death row open for business, and keep our communities closed to Muslims.

We have plenty of reasons to be ashamed.

And don’t even get me started on19 Kids and Counting.

—————————-

But the sort of embarrassment we feel as Christians knowing that Jeff Foxworthy and MC Hammer are both sheep in the same flock as us- that’s different than being ashamed of the Gospel.

When the Apostle Paul wrote this final letter he was so old that, like Dennis Perry, whenever he stopped moving people would throw dirt on him. And here, in what may be his final letter as he passes the mantle to his protege Timothy, the first thing Paul tells them- he commands them: not to be ashamed of the Gospel.

Why would they be ashamed?

At that point, the Church was incredibly tiny, too young and too small to churn out bad music or cheesy movies or choose the wrong side of history. It would be centuries before Christians cozied up to empires or launched the Trinity Broadcasting Network.

So why are they ashamed?

Just as we have plenty of reasons to be embarrassed about being Christian, Paul assumed it was obvious why his hearers would be ashamed of the Gospel.

What’s shameful about the Gospel of the crucified Jesus is the crucified Jesus.

—————————-

To Jews and to Romans alike, our testimony about the crucifixion was shameful.

A disgrace.

Do not be ashamed of this shame, Paul essentially says.

To the Romans, crucifixion was so shameful that until Christianity converted the heart of the empire, nearly 300 years after Paul, the word “crux” was the Latin equivalent of the F-bomb. Crucifixion was so degrading and dehumanizing- designed to be so- you weren’t permitted to speak of it, or use the word ‘cross’ even, in polite society.

But to the Jews, crucifixion was an altogether different sort of shame, for the Jews’ own scripture proscribed it as the ultimate degradation and abandonment. According to one of the commandments God gives to Moses on Sinai: “…Anyone convicted and hung on a tree is under God’s curse.”

That’s the commandment Paul wrestles with in his Letter to the Galatians. In the entire Torah, only the cross- being nailed to a tree- do the commandments specifically identify as being a godforsaken death.

Paul must command his churches again and again not to be ashamed of our testimony about the Cross because that manner of death specifically marked Jesus out under God as accursed.

That’s why Christ’s disciples flee from him in the end. It isn’t because they believe his mission ended in failure. No, they flee from him because they believe his mission ended in godforsakenness. They abandon Jesus because they believe God had abandoned him. They flee not only Jesus but the curse they believe God had put on him.

So in case you’re still hung up on my crack about 19 Kids and Counting and haven’t been following along, to sum up:

Paul commands Timothy “Do not be ashamed of the Gospel” because the Gospel was shameful. And the shame of our Gospel is the Cross itself.

You can see why to Jews and Romans alike Paul’s Gospel about a crucified messiah was a tougher sell then trying to raffle off Trump Steaks at a South American beauty pageant because no one in Israel expected a crucified Messiah and nothing in Caesar’s empire prepared Romans to pledge allegiance to a man who had met a death so shameful they dare not speak of it.

Paul’s Gospel was scandalously, profanely counter-intuitive.

By any standards, Jewish or Roman, you would’ve had to be insane to worship a crucified man, which, by the way, I believe remains the strongest argument for the truth of the Gospel.

——————————

Sigmund Freud famously argued that human religion is constructed out of wish fulfillment.

Religion, Freud critiqued, is but the projection of humanity’s hopes and desires. Religion is the product of our deep (and maybe insecure) longing for a loving Father Figure.

The human heart, Freud didn’t say but would concur with Calvin, is an idol factory. We need religion. We create religion because we need our wishes to come true.

My wife tells me Freud was wrong about penis envy, and I’ve only thought about my mother in Freud’s way a few times (just kidding), but, by and large, I think Freud was right.

About religion.

I know the Apostle Paul would agree with him. Religion is man-made.

We make God in our image, not vice versa, and then we project all our aspirations, assumptions, and prejudices on to him.

That’s why so often God sounds like an almighty version of ourselves. That’s why so much of the “Christianity” out there in the ether embarrasses us. The plastic pop songs and the Christian kitsch; the Self-Help and the Civil Religion and the Red and Blue hued Jesuses. It’s all what Freud and Paul call ‘religion.’ It’s all just a means of helping us endure life and advance through it.

Plenty of other religions have stories about God taking human form or someone returning from the dead. On those counts Christianity isn’t unique. It’s a religion like so many others.

But only Christianity has as its focus the shameful suffering and degradation of God.

The Gospel, our testimony about the crucified Jesus, is not religious at all. It’s irreligious, Paul writes. It’s a disgrace. It’s so shameful that Paul calls it a stumbling block for religious people.

Freud was right about religion, but he didn’t understand that Paul’s Gospel is something else entirely.

No one would have projected their hopes on to an accursed crucified man.

Crucifixion is not the invention of wish fulfillment.

Maybe that’s the only real argument for the Gospel.

Maybe that’s the only real hedge we have against our suspicions that it’s all so much fantasy and nonsense.

Maybe that’s the only hope we have that we’re not deluding ourselves with our faith.

—————————-

Last Sunday I was headed to Princeton for a week-long con ed course on philanthropy. Just shy of the bridge, ordering coffee at Peets, one of you sent me a text message about a 12 year old boy at Stratford Landing dying (actively so) of brain cancer.

One of you asked Josh’s parents if they wanted me to come be with them.

I changed my order to a double expresso and turned south down Interstate 95. I hate my job sometimes and, just as often, I doubt the existence of the One from whom my vocation supposedly comes.

If there was such a thing as a believer’s thesaurus, then “Pediatric Oncology” would be a synonym for atheism. Especially when the name of the hospice nurse and the palliative morphine dosage is written on the dry erase board.

Josh’s bed was decorated with sheets of printer paper scrawled in different colors with sharpie-written Jesus speak:

“Thy will done.”

“In my Father’s House are many rooms”

“Let the little children come…”

The faith papers were arranged around him like flowers in a casket.

Josh had written them before his hands palsied, because of the brain tumor, and he couldn’t write anymore. His mother told me he stopped being able to speak that Wednesday. On Saturday he lost control of his eyes. By Sunday when I arrived his breathing was shallow and labored.

After I helped Josh’s mom wash him, for several hours I held her hand and I listened as she whispered to him, in between sobs, “It’ll be okay. God doesn’t make mistakes.”

“God doesn’t make mistakes,” she kept whispering to him. But maybe I’ve made a mistake for believing in Him, I thought.

I came back the next night. I stood by his bed and I wiped the spittle from his mouth and I rubbed his head as praise songs played on the tablet laying next to his shoulder.

It was close I could tell. So I prayed something about how Jesus says children are first in the Kingdom, prayed it to the God with whom, in that moment, I was righteously PO’d.

Your heart would have to be tone deaf to hear a mother’s spleen-deep sobs and not feel furious at God.

Or,

Feel foolish for believing in the first place.

When I left, his godmother was rubbing his feet and shouting at him, through stubborn tears, to wake up. He died just a little while later.

It’s the nature of ministry that the doing of it thrusts upon you plenty of moments where you feel like a fool for your faith and you consider quitting not just your job, though that, but quitting this whole Christian thing too.

And I don’t know how to say this with the force with which I feel it, but every time- those moments where I despair that Freud’s right and we’re all just deluding ourselves- it’s the shame of the cross that saves me from unbelief.

The disgrace of our Gospel saves me from my unbelief.

——————————-

But if the shame of the cross saves me from my unbelief how was it able to convert the Apostle Paul out of his former beliefs?

How was this irreligious Gospel able to convert him from his religion?

A Pharisee like Paul knew that according to Jesus’ own bible someone executed on a cross was cursed among the People of God by the God of the Law.

So how was Paul able to get to the point where he could unashamedly proclaim this shameful Gospel?

He spells it out not in this letter to Timothy but in another letter: “For I am not ashamed of the Gospel” Paul says “because it is the power of God…” 

Notice, this is everything so pay attention now:

Paul says “the Gospel is the power of God.”

Paul doesn’t say the Gospel is the message about the power of God.

Paul doesn’t say the Gospel points to the power of God back then.

Paul doesn’t say anything like the Gospel is the record of the power of God.

He doesn’t say the Gospel describes how the power of God was worked in Christ upon the Cross.

Paul says the Gospel is the power of God.

Is not was.

Present-tense not past.

That the Gospel message makes NOW the power that was revealed THEN upon the Cross.

You see Paul was able to be converted from his religion to this irreligion, Paul was able to not be ashamed of this shameful Gospel because Paul discovered that the Gospel is not a message about something God did.

It’s a message through which God does.

Paul can be not ashamed because God- as Paul says in Colossians- isn’t the content of the Gospel, God is the active agent of the Gospel.

So no matter what God’s commandments say about the shamefulness of the Cross, Paul can proclaim this Gospel unashamed because God is the Preacher of this Gospel.

In other words, the Gospel is not inert.

When we proclaim the otherwise shameful Word of the Cross the Risen Christ is present to bring salvation and healing and justice and faith, Paul says.

The Gospel can give faith, Paul says, and give life to the dead and give existence to things that do not exist.

Because it is NOW not Then the Power of God.

—————————-

To be honest, for most of this week all that present-tense isness about the Gospel felt like a heavy faith lift for me.

I wasn’t sure I’d be able to summon the conviction to convince you today.

But then, as I showed her around the sanctuary for Josh’s funeral, Josh’s mom told me this week that the person from this congregation who sat with them there in the hospital, who comforted them and counseled them throughout his illness and did so again after his death, you were to them the presence of Jesus, she told me.

And as she hugged me in the hallway here, crying, she told me that my prayers with them there in the hospital, which were really just paraphrases of the scripture Josh had scribbled on those printer sheets, those prayers made them feel connected to Christ, she said, and to Christ’s Church, where before, she said, they’d felt terribly alone.

And then as soon as you heard she and her husband did not have the means to bury their son you- and yes some SL families but, I checked, mostly you- raised $20,0000 in less than 24 hours. And one of you told me that if we didn’t raise anything then you’d pay everything.

Do not be ashamed of this Gospel.

Because when we proclaim it, in prayer and in presence, in deed and in generosity, by God- it’s exactly what Paul says.

It IS- now- the Power of God.

13267779_1598247963837157_8683614937225097742_n
Here’s Episode #20 of our Crackers and Grape Juice Podcast. Who the hell knew we’d make it past #4?

When we spoke to Fleming Rutledge for this installment of ‘Fridays with Fleming,’ it was Omar Mateen and Orlando on our minds. Just after the Nice attack and a week after the Dallas massacre, Fleming’s thoughts on praying for victimizers and victims is just as timely and convicting.

We’re quickly nearing the point where the podcast comes with some costs (audio storage). To help support Crackers and Grape Juice, we hereby invite you to get in on the ground floor of some C&GJ Swag:

The “Make the Gospel Great Again” T-Shirt.

frontback

Buy it for near cost and the extra couple bucks will go to help us keep the podcast going.

It’s Christmas in July. Get it for that husband or grandkid you can’t convince to go to church on Sunday, wear it while you’re shredding at Crossfit or while you eat a tub of ice cream at 10:00 PM – it’s all for a good(ish) cause.

And for all you thee-hipsters reading this, the T-Shirt will be American Apparel so it will go nicely with your Grizzly Bear concert tee.

Order your T-Shirt here.

You won’t get charged until we hit our minimum number of orders for a printing.

Doubtful, I know.

Here’s the permanent link for you cut and pasters:  https://teespring.com/Makethegospelgreatagain#pid=6&cid=619&sid=front

 Alright, back to Fleming.

Download the episode and subscribe to future ones in the iTunes store hereGive us a review there in the iTunes store. It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast. ‘Like’ our Facebook Page too. You can find it here.

 

13267779_1598247963837157_8683614937225097742_nHere’s the second half of our most recent conversation with guest Fleming Rutledge, author of The Crucifixion: Understanding the Death of Jesus Christ.

 

4131253271_64251f8068For Episode 14 of Crackers and Grape Juice, Jason and Teer are joined by Dr. Johanna Hartelius as they check in with Fleming Rutledge. Johanna is one of Jason’s best friends and is a professor of rhetoric at the University of Pittsburgh. She’s almost as much of a fan of Fleming’s as Jason.

This is part 1 of a 2 part conversation. If you notice some sighs or scoffs, that’s just Teer & Johanna noticing how much Jason is kissing up to Fleming.

Download the episode and subscribe to future ones in the iTunes store here.Teer spends unpaid HOURS editing this crap, so spread the love.

If you appreciate this as much as you tell us, give us a rating and review here in the iTunes store.

It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast.

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Here it is:

 

nt-wrightDelicately: “None of us conform to what Genesis 1 says about us.”

Here’s the second installment of the Crackers and Grape Juice interview with NT Wright wherein Morgan delicately tries to ask him about gender binaries and homosexuality.

Here’s some of the nerdy text messages Morgan and I exchanged after we talked with him and with Fleming Rutledge:

Morgan Gunton:

So what do you make of the debate over apocalyptic?

Jason Micheli:

I’ve never been convinced by NT Wright’s ‘this is what God was up to all along’ angle. I think it ignores, like Fleming said, the shock of the cross, and the theme of discontinuity in Paul. Wright too often brushes critiques aside by saying his critics or the reformers et al just don’t know 1st c Judaism as well as him.

Morgan Gunton:

I feel like he makes Paul into a default first century Jew

Jason Micheli:

It’s stretches credulity to suppose that the fathers and reformers, and were completely wrong in all their impulses. Marcionism is a heresy obviously and the law wasn’t as bad as Luther made it out to be but still those sentiments are not without a textual grounding. It’s not a little thing, as Fleming Rutledge mentioned, that Paul doesn’t speak of the covenant- esp when NT would have us think that that’s the whole arc of scripture.

Morgan Gunton:

Yeah it was really eye-opening for me when Fleming said that because the whole reformed theological system is built upon covenant.

Jason Micheli:

Of course, I freely admit NT’s criticism in his most book- that those who espouse apocalyptic do so bc it’ll preach in a way that doesn’t force preachers to be fundamentalists. That’s me I know.

Morgan Gunton:

How is that though?

Jason Micheli:

It allows room for God to be the acting agent, for the world to be a dark place, for the church to be a pilgrim people living according to a diff time…all without being literalists. Basically, Barth and Hauerwas.

Morgan Gunton:

Yeah I guess it seems to me like NT Wright over-historicizes his theology if that’s the right terminology.

Jason Micheli:

It’s hard to put a finger on, but it’s def true that I don’t think he ‘preaches’ like Kasemann and Martyn. Nor do I think his own sermons are urgent enough but he is English so…

Download the episode and subscribe to future ones in the iTunes store here.Teer spends unpaid HOURS editing this crap, so spread the love.

Give us a Many Starred review there in the iTunes store. It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast.

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Here it is:

nt-wrightThe Crackers and Grape Juice Team interviewed NT Wright for a couple of hours. We wracked our brains to come up with good questions and in between stammered plenty to collect our thoughts. ‘Tom’ on the other hand spoke as though he were in his kitchen, making a sandwich, and had a ready-made recorded answer for any question we posed to him. The dude never said ‘Um’ once.

You should listen to him.

In a few hundred years from now, he’ll be a bold-faced term in a church history book.

For those of you not in the know, NT Wright is the former Bishop of Durham. He is the author of popular works like Simply Christian and Surprised by Hope as well as paradigm-shifting professional books like The Resurrection of the Son of God and the recent Paul and the Faithfulness of the God. Without exaggeration, NT Wright is the primary influence on preachers, mainline and evangelical, of the New Testament today. In this particular episode Wright eviscerates the ‘apocalyptic reading’ of Paul espoused by my paramour Fleming Rutledge in her new book The Crucifixion (see previous C&J Podcast episodes).

Not only that but he squashed (a few weeks too late) the premise of my Eastertide sermon ‘Bigger than Burning.’

Download the episode and subscribe to future ones in the iTunes store here.Teer spends unpaid HOURS editing this crap, so spread the love.

Give us a Many Starred review there in the iTunes store. It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast.

‘Like’ our Facebook Page too. You can find it here.

I noticed the upcoming lectionary epistle for this Sunday is Galatians 2.11-21:

“We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is justified not by the works of the law but through faith in Jesus Christ.”

Wait, is that the right way of putting it?

The entire evangelical Christian understanding of Justification by Faith Alone is premised upon a particular reading of Romans and this passage here in Galatians.

Justification by Faith Alone, in case you didn’t know, names God’s declaration of forgiveness of our sins because of Jesus Christ’s work on the cross. For example, this grace hit Martin Luther had transformed him when he heard spoken to him in the confessional by a brother priest: ‘Martin, your sins are forgiven.’ It’s this declaration and our faith in it that justifies us before God. And nothing else (Romans 1-3).

That’s the historic Reformed/Evangelical understanding of Justification.

It also happens to be wrong.

Just because something’s historic doesn’t mean it’s right.

The Founders were wrong about slavery.

And Christian traditions have been wrong about what Paul is intending when he talks about faith and justification.

Exhibit A has to do with the (mis)translated line ‘faith in Jesus Christ.’

Almost everywhere that is written in English it is an incorrect translation. It is correctly translated by the King James version, but by virtually no other translations.

For example:

“Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God,” Romans 3:20-23,.

 

In Greek, the actual wording is “even the righteousness of God, through the faith OF Jesus Christ.” 

ek pisteos Iesou Christou

A little grammar:

It is in the genitive case. Now because it’s in the genitive means that this phrase can be interpreted as either subjective or objective. That is, it’s like saying the Love of God. We’re referring either to our love for God, or the love that God has for us.

In one instance God is the object of our love. In other instance, God is the subject.

In Greek, ‘the faith of Jesus Christ’ is also a subjective genitive, but it gets translated as an objective nearly all the time: ‘faith in Jesus Christ.’ 

Thus translated, it’s not long before we start talking about how it’s our faith in Christ (see how this now makes our ‘faith’ just another ‘work?’) that makes us righteous before God. 

Huh?

In Paul’s day, Jews called the Messiah, the Righteous One. In his letter to the Romans, Paul draws on the idea of The Righteous One to describe Jesus Christ, who reveals the righteousness of God through his faith. Not our faith.

You see, Paul’s whole argument in Romans/Galatians is that the Law does not justify anyone, not even Abraham was justified by Law, but by faith. And Paul sees Jesus as the Righteous One who was able to maintain faith to the end. Unlike Israel or any of us. Jesus was able to do through his faith what we could not. Jesus was able to trust the Father perfectly. Even unto a cross. That is why he is “The Righteous One who shall live by his Faith.”

Paul is making an argument in Romans is that God’s righteousness was revealed “from faith to faith. God’s righteousness was revealed in and through the faith OF Jesus Christ, and was revealed to faith; that is, our faith as we receive him.

To preach Romans or Galatians well requires out-Pauling evangelicals, who often champion Paul more so than the Messiah for whom Paul gave his life.

But there it is.

Most evangelicals are wrong about what they’ve made their central doctrine, Justification by Faith Alone.

It not our faith in Jesus which justifies us, but the faith of Jesus Christ in us which justifies us. 

In other words, as Richard Hays puts it, it’s the faith of Jesus that saves us and we simply get caught up in the story of his faithfulness. We participate in it. We don’t agree to it, nod our head to it or even, dare I say it, invite it into our hearts.

And this is what Paul freaking means when he calls faith a ‘gift’ from God. He doesn’t mean that some people who have faith have been given a gift while those who don’t have it have been screwed by the Almighty- a line of thinking that only begets vile doctrines like double predestination.

No, faith is a gift because it’s Jesus’ faith he’s talking about.

And Jesus, as we learn at Christmas, is a gift given to the whole world.

In the traditional evangelical rendering in which it is our faith which sets us right with God, faith becomes another work, another work of the law, something we must do. That’s neither Paul’s argument nor good news. We can’t do anything ourselves, not even our faith, to improve our situation vis a vis God.

Not to mention, it only succeeds in reproducing Martin Luther’s original dilemma about the veracity of his suaveness and leads to the myriad number of Protestants who make repeated trips forward to the anxious bench or to the font for rebaptism.

The clause ‘we must (have faith/serve the poor/be inclusive/obey the commandments’ in order for God to _________can never be Gospel. It’s exhortation not proclamation. It reduces the Gospel promise to If/Then conditionality.

Paul’s Gospel is instead a Because/Now construction: Because we have been set right before God by the faithfulness of Jesus Christ, now we are empowered, emboldened, set free to live for God.

Fleming Rutldge BandWhiteFleming Rutledge, if you don’t know her, is the best damn preacher in the English language. It’s most appropriate that she should be guest who breaks the Crackers and Grape Juice glass ceiling.  I’ve often been accused (by my wife) of having crushes on older women. I dunno…but in Fleming’s case? Hello, darkness my old friend…

Fleming recently published a magisterial book on the cross, The Crucifixion: Understanding the Death of Jesus Christ.  I believe its the sort of book that every preacher must read and every lay person should read, both, if they do, will find themselves not only grateful but emboldened.

Teer and I enjoyed a long conversation with Fleming about preaching, the satan, what makes for a ‘good’ sermon, and inclusivity. Here’s the first part our conversation with her.

Download the episode and subscribe to future ones in the iTunes store here.

Give us a Many Starred review there in the iTunes store. It’ll make it more likely more strangers and pilgrims will happen upon our meager podcast.

‘Like’ our Facebook Page too. You can find it here.

13267779_1598247963837157_8683614937225097742_n

16th-St-Baptist-Ch-WalesI’ve been posting a series of reviews of Fleming Rutledges’ new book, The Crucifixion, over at Scot McKnight’s Jesus Creed site. Here’s a snippet from the latest.

It’s cliche, for those in mainline and progressive circles to say they favor the Church Fathers’ emphasis on the incarnation rather than the modern, Western emphasis upon the cross. 

Such a position however, as both Rutledge and Hart point out, ignores how, in the Church Fathers especially, God’s conquest of Sin and Death is the only way we’re incorporated into an incarnate new humanity and that this new humanity is a present, social reality nowhere else but in the community that preaches Christ crucified and baptizes its members into his death and resurrection.

If Rutledge and Hart are correct and Anselm is well within the stream of patristic theology, then what do we with the most troubling and caricatured of Anselm’s atonement analogies? As rookie theology students learn in too cursory a manner, Anselm likens our sin before God to a medieval lord whose ‘honor’ has been offended by his vassals and must be restored, satisfied. In The Crucifixion, Rutledge glosses over this piece from Hart’s A Gift Exceeding Every Debt, and it’s an omission that leads them to two, somewhat dissonant, conclusions and reveals their underlying theological commitments.

Hart translates ‘honor’ as goodness, arguing that in Anselm’s day a lord’s honor was shorthand for the social order to which he was bound and responsible. 

Put biblically, God’s ‘social order’ is creation itself and God’s honor is God’s Goodness to which the good creation corresponds. God’s goodness (honor) requires God to act for his good creation. God cannot not intervene to rectify a creation distorted by Sin and Death.

So then, contrary to the abundant caricatures, Anselm’s God is not an infinitely offended god who demands blood sacrifice, even his own, in order to rectify our relationship with him. Anselm’s is an infinitely merciful triune God who, in order to fulfill his creative intent, says Hart:

‘…recapitulates humanity by passing through all the violences of sin and death, rendering to God the obedience that is his due, and so transforms the event of his death into an occasion of infinite blessings…Christ’s death does not even effect a change in God’s attitude towards humanity; God’s attitude never alters: he desires the salvation of his creatures, and will not abandon them even to their own cruelties.’

Click over to read the full essay:  http://www.patheos.com/blogs/jesuscreed/2016/03/10/anselm-reconsidered/

descentAs commonplace as it is for Christians to confess, when we say Jesus died for us, in our place, on the cross, we are in effect claiming that God trucks in such violence as the cross.

And as commonplace as such speech is for Christians today, it contradicts the ancient Church Fathers and, even, Ansem of Cantebury who emphasizesd the necessarily nonviolent mode of the atonement.

Even after you’ve avoided the common problems with substitutionary atonement, making clear it is not merely our individual sin (read: moral impurity) for which Jesus dies or insisting we must not divide the Father’s and Son’s wills against one another, that the cross in no way effects a change in God, or that God’s wrath is poured out on the cross not against his creatures but against the Sin that enslaves them, substitutionary atonement still sees the cross as an apocalyptic battle waged by God.

Even after you resolve the popular problems with substitution, a graver problem remains:

God chooses violence to be the means by which we’re delivered.

Whether or not the fact of God endorsing and using such violence is ameliorated by the fact that God suffers it in our stead is a matter of debate.

To my mind, a more urgent question becomes whether or not a community of perichoretic love, the Trinity, whose very nature is peace, could ever employ violence to good ends?

Is not such an act contrary to God’s nature? And God, by definition, cannot act contrary to God’s nature, such a god would be a god of sheer will not a God who is Goodness.

The idea that the cross reveals the nonviolence of God is commonplace in the ancient Church Fathers:

‘God does not use violent means to obtain what he desires.’

– Iraeneus

‘God does not liberate us from our captivity by a violent exercise of force.’

– Gregory of Nyssa

In his retrieval of Cur Deus Homo, David Bentley Hart argues that Anselm, in harmony with the Fathers before him, does not view God as using the violence of the cross as the means to remit sin.

Quite the opposite, the violence of the cross is our violence, our choice. The cross is a product of the system of Sin to which we’re bound.

Says Hart:

 ‘the violence that befalls Christ belongs to our order of justice, an order overcome by his sacrifice, which is one of peace.’

Hart argues that the same boundless gift God gives in creation the Son gives back in his obedient life offered to God even unto the cross and that such a superabundant gift ‘draws creation back into the eternal motion of divine love for which it was fashioned.’ Thus, Hart concludes, Christ subverts the very logic of substitution and sacrifice from within by subsuming it into the trinitarian motion of love.

As opposed to a violent, apocalyptic defeat of Sin through the cross, Christ’s obedience is simply, as Anselm puts it, ‘a gift that exceeds our every debt.’

 

Image: The Descent from the Cross by Max Beckmann

16th-St-Baptist-Ch-Wales
During Lent I’m writing a series of review essays of Fleming Rutledge‘s new book, The Crucifixion: Understanding the Death of Jesus Christ, at Scot McKnight‘s popular Jesus Creed site. Here’s a snippet from the latest post on Rutledge’s work on justice and divine wrath.

I’ve changed my mind about God’s wrath. 

Or, rather, my friend, Brian Stolarz has changed my mind. 

When reflecting upon the category of divine wrath, thanks to Brian, I no longer think of myself. My mind goes instead to Alfred Dewayne Brown, Brian’s client (both pictured above).

Brian spent a decade working to free an innocent man, Alfred Dwayne Brown, from death row in Texas. Dewayne had been convicted of a cop-killing in Houston. Despite a lack of any forensic evidence, he was sentenced to be killed by the State on death row.

Brown’s IQ of 67, qualifying him as mentally handicapped, was ginned up to 70 by the state doctor in order to qualify him for execution. This wasn’t the only example of prosecutorial abuse in the case; in fact, the evidence which could’ve proved his alibi was hidden by prosecutors and only discovered fortuitously by Brian, years later. Dewayne was released by the state this summer. Brian has forthcoming book about the experience.

Meanwhile, Dewayne has a civil rights case pending to seek restitution for the injustice done to him. 

To seek rectification, biblically speaking. 

I spent about a half hour alone with Dewayne this fall as we waited for his presentation, with Brian, to a group of law students. I’ve worked in a prison as a chaplain and interacted with prisoners in solitary and on death row. Like my friend, Brian, I have a good BS radar. Dewayne was unlike the prisoners I’ve met. My immediate reaction from spending time with him was how difficult it was for me to fathom any one fathoming him committing the crime of which he was accused. My second reaction was to feel overwhelmed by Dewayne’s expressions of forgiveness over the wrongs done to him by crooked cops and lawyers, a prejudiced system, and an indifferent society. ‘I’ve forgiven all that,’ Dewayne told me in the same sort of classroom where lawyers who had turned a blind eye to his innocence were once trained into a supposedly blind justice system.

Here’s the crux of the matter, and I use that word very literally:

Dewayne is allowed to express forgiveness about the crimes done to him. 

But, as a Christian, I am not so permitted. Neither are you. 

If we told Dewayne, for example, that he should forgive and forget, then he would be justified in kicking in our sanctimonious teeth.

In The Crucifixion: Understanding the Death of Jesus Christ,Fleming Rutledge points out in her third chapter, The Question of Justice, we commonly suppose that Christianity is primarily about forgiveness. Jesus, after all, told his disciples they were to forgive upwards of 490 times. From the cross Jesus petitioned for the Father’s forgiveness towards us who knew exactly what we were doing. Forgiveness is cemented into the prayer Jesus taught his disciples.

Nonetheless, to reduce the message of Christianity to forgiveness is to ignore what scripture claims transpires upon the cross. 

The cross is more properly about God working justice. 

You can read the rest of the essay at the Jesus Creed here: http://www.patheos.com/blogs/jesuscreed/2016/03/03/a-wrath-less-god-has-victims-by-jason-micheli/#disqus_thread

Amazing Dis-Grace

Jason Micheli —  February 23, 2016 — Leave a comment

16th-St-Baptist-Ch-Wales

I’m blogging during Lent over at Scot McKnight‘s popular Jesus Creed site on Fleming Rutledge‘s new book, The Crucifixion: Understanding the Death of Jesus Christ. 

Here’s a snippet from the latest post.

I remember a sermon I heard preached in Miller Chapel when I was a student at Princeton Theological Seminary. In an artful, show-don’t-tell way, the preacher for the day drew an unnerving parallel between Jesus’ death upon the cross and Matthew Shepard’s death, beaten and tied to a barbed wire fence in the Wyoming winter. Shepard, one observer noted, was abandoned and left dangling on the fence ‘like an animal.’

The season for that sermon was Lent I believe. I can’t recall the specific text nor can I recall the thrust of the preacher’s argument, but I do remember, vividly so, the consequent chatter the preacher’s juxtaposition provoked. On the one hand, my more conservative classmates bristled at an ‘unreligious’ story being equated with the passion story. The parallel with Matthew Shepard, they felt, mitigated Christ’s singularity and the peculiar pain entailed by crucifixion. ‘Christ was without sin and Matthew Shepard was…a sinner’ I remember someone at a lunch table being brave enough to say aloud what others, no doubt, were thinking.

To read the rest, click over to Scot’s site:

Amazing Dis-Grace (by Jason Micheli)