Sunday, October 13, 2013

A Fairy Tale (in the Spirit of George MacDonald)




Recently I read a collection of fairy tales by George MacDonald, and after sampling his tender stories, I tried composing one of my own.  But while writing it, I experienced an awful emotional/intellectual conflict.  My heart wanted the story to follow the familiar fairy tale path: calamity--hopelessness--rescue--and finally--"happily ever after."  But my head protested, isn't that traditional formula a lie, a false hope?  Don't human dreams usually collapse in hopelessness with no resolution in sight?  Is it really helpful to tell feel-good stories to impressionable children when our human history points in the opposite direction?  One day as I was wrestling with these thoughts, I felt a nudge from the Holy Spirit:  The gospel of Jesus Christ is the great "fairy tale" that is absolutely true!  I recalled C. S. Lewis saying that Christianity is the "true myth" of which all human myths are faint reflections.  Jesus has conquered sin and death.  After the suffering of his cross, he arose from the tomb to actualize a new creation.  God has guaranteed that despite all the torturous turns of our history, in the end, his love will triumph.  We see glimmers of God's restoring, redeeming grace even now.  And in the life to come, we will be irradiated with the full glory of a new heavens and a new earth.  Every fairy tale we have ever imagined will then be made true in the great tale that God himself has written.  When my mind screams, "there is no resolution to human sorrow in sight," I can admit, "yes, but we live by faith and not by sight."  Christians are the only ones who can tell fairy tales with a straight face.  The future restitution of all things is as certain as the promise of Almighty God.  His predestined new world works backward to infiltrate the present darkness with brilliant beams of joy.  So I will unashamedly share fairy tales with my grandchildren.  That we are saved by grace to live "happily ever after," is so true!



Crazy Children of the Forest

Rosetta was a bouncy, blue-eyed girl with curly red locks of hair.  She lived with her grandfather and her adoring brown dog in a small stone cottage at the edge of an evergreen forest.  The grandfather had a white beard and eyes that were always smiling.  Although he was 150 years old, he never got tired, and he loved Rosetta with all his heart. 
 
Rosetta liked to play in the forest with her teddy bears, building teepees for them, and collecting colorful bird feathers that fell on the ground.  One day Rosetta met a boy of the same age who came to the woods every day to climb trees and explore caves.  His name was Christopher.  Rosetta showed Christopher her feathers, and Christopher showed Rosetta how to climb his favorite tree.  They told each other funny stories and laughed until they cried.

Sometimes they met for a picnic beside a shining lake in the middle of the woods.  They ate peanut butter cookies and watched the sparkle in each other's eyes.  One evening, Rosetta took Christopher home to meet her grandfather, and they sat with him by the fireplace drinking hot chocolate and playing dominoes until very late.  That’s where Rosetta and Christopher promised to be best friends forever.

Then something awful happened.  They didn’t mean for it to happen.  But it did.  Christopher lost his mind and forgot his own name.  He stomped on Rosetta’s feet seven times and made her cry.  Then he ran away to a far corner of the woods to play by himself.  At night he slept in a cave where nobody could find him.  He broke his promise to be Rosetta’s best friend and didn’t recognize her anymore.

Rosetta went mad too.  She got lost in the woods and talked to herself for hours on end.  She tore her hair, wore dirty clothes, and threw rocks at Christopher whenever she saw him walking around.  Sometimes they arrived by chance on opposite sides of the lake at the same time, but instead of sharing cookies, they called each other bad names.  Then they stared at their own reflections in the water and told themselves how nice they looked.

Rosetta and Christopher developed a continuous ringing in their ears, so loud they could barely hear anything but their own thoughts.  They didn’t know that Grandfather came to the forest every morning to look for them and call their names.

You may wonder how such a dreadful thing could happen.  Well, one month earlier, a wicked witch (cleverly disguised as a kindly grand-mother) set up a pink and yellow polka dot tent by the main forest trail.  There she offered “free strawberry ice cream” to the children who came to play.  The ice cream was really made of poison berries, not strawberries, and anyone eating it would go crazy, but the children had no way of knowing this.  It took thirty days for the poison to spread from the mouth to the stomach to the blood vessels, until finally it got all the way inside their bodies and turned their hearts from red to black.  The blackness of their hearts was the reason Christopher and Rosetta could think only about themselves and never about each other.

After eating the poison ice cream, Rosetta searched for Grandfather’s cottage, but couldn’t find it.  She felt exhausted.  One night she had a scary dream.  In the nightmare, she was running for her life through a jungle filled with ravenous beasts intent on devouring her.  Ugly black crows swooped down and tried to pluck out her eyes.  A deadly snake lay hissing in her path.  A monstrous wolf bared his teeth and growled hungrily as he circled round and round.  Worst of all, Christopher was laughing at her and trying to drag her into a deep, smelly swamp!   As the nightmare rose to a climax, she heard large, heavy feet crashing through the brush directly toward her.  She tried to escape.  She flailed her arms and screamed for help.  But it was no use.  She was caught by something and squeezed so tight she could barely breathe.

While Rosetta was having this nightmare, Christopher was also falling into big trouble.  You may remember that he liked to explore caves.  There were some old mines dug into the hillsides that had been abandoned long ago.  Signs warned: “Danger—Keep Out!”  But Christopher didn’t pay attention.  As he was looking around inside one of the mines, he slipped on wet rocks and tumbled head first into a deep pit.  He hit the bottom so hard it knocked him unconscious. 

When he awoke, he was covered with sticky mud and had lost his flashlight.  He couldn’t see anything, not even his own hands or feet.  He felt the damp walls and realized they were too steep to climb to the top.  He was trapped!  There was just one good thing resulting from his fall.  He suddenly remembered his own name again, and he remembered Rosetta and the promise he had made to always be her friend, and the funny stories and cookies they used to share.  He felt sad and missed her. 
Christopher sat shivering in the dark and cried because he was sure he would have to die in this forgotten mine shaft.  How he wished for one more chance to see Rosetta and tell her he was sorry.

While he was thinking about these things he felt the rush of wind and the vibration of wings beating wildly above him.  A giant bald eagle flew down and grasped Christopher firmly in its talons, whisking him up and out of the dark pit.  Up and up into the fresh air and bright sunlight above the forest!  Triumphantly, the eagle screamed a joyful cry and carried Christopher to the place where Rosetta lay sleeping.

Suddenly Rosetta awakened from her nightmare.  She was surprised to find herself lying not in a dangerous jungle but in her own friendly, evergreen forest.  Instead of crows zooming in to attack she saw only jaunty blue jays and rollicking red cardinals with feathers in their beaks for her collection.  She realized that the poisonous snake on the path was just a curvy stick pointing the way home.  In place of a snarling wolf, she saw her dear old dog running circles around her with happy barks, encouraging her to get up and play.  The friend she feared was lost forever—Christopher—was there beside her, laughing with delight to see her again and reaching out to gently take her hand.  Finally, she felt a tingle from head to foot as she realized what was squeezing her so tightly:  It was Rosetta’s own loving Grandfather holding her in his arms.

Grandfather had sprinkled a secret formula of herbs and spices on Rosetta’s head to counteract the witch’s curse.  Grandfather also sent the eagle to rescue Christopher from the mine shaft after he came to his senses.  He loved them both, and as soon as he found out about the witch’s evil plot, he had stayed up all night to plan their rescue, and worked all day to bring them back to their right minds and arrange for a joyful reunion.

Still, Rosetta felt confused about what her own eyes and ears seemed to be telling her.  Having been trapped so long in the grip of a bad dream, it was hard to believe anything else.  Maybe the harmless stick was a serpent after all, she thought.  And how could she be sure the boy who used to stomp on her toes and call her bad names wasn’t just pretending to care for her now? 
 
Rosetta finally tried to stand up, but it was no use.  Her arms and legs refused to move.  In fact, she was paralyzed from the neck down.  Grandfather’s magic, while awakening her from the nightmare, had a tragic side-effect.  Even more magic would be needed.  Huge tears began running down her cheeks as she cried, “Help me!”  Christopher saw her plight and quickly scooped her up in his arms.  He carried Rosetta all the way to the cottage where Grandfather tenderly bathed her, dressed her in clean clothes and laid her in her own soft bed.  Christopher also took a warm bath and put on clean clothes.  Then Grandfather prepared a feast for the hungry children.  Christopher held the spoon so Rosetta could eat.  Then he sang her love songs and fed her peanut butter cookies until the sun came up in the morning. 
 
All this time, Rosetta and Christopher looked at the sparkle in each other’s eyes.  Finally, Rosetta was sure that the lovely birds, and friendly old dog, and her caring friend were more real than her long nightmare.  They forgave each other then and there, and promised to be best friends again.  Christopher and Grandfather took care of Rosetta for many months until her body was healed and her strength returned.  And they lived happily ever after.

Tuesday, March 19, 2013

The Beatitudes





Jesus begins the Sermon on the Mount by describing the "blessedness" of his disciples.  These men and women are blessed to see God's character and experience God's power in the person of Jesus.  "Theirs is the kingdom of heaven!"  Here and now, the compassionate reign of God has dawned, and they are chosen by grace to participate in God's re-creation of a broken world.  The beatitudes are firmly rooted in God's covenant with Israel: "Blessed is the man who trusts in the Lord, whose confidence is in him" (Jer. 17:7-8; cf. Ps. 1:1; 24:3-5; 32:1-2; 37:22; 40:4; 146:5).  Jesus is the true Israelite who hopes in God alone for salvation and thus becomes the channel of God's covenant blessings to his disciples.  Jesus is the uniquely "blessed one," a personification of the beatitudes.  Now he calls disciples to be part of his new Spirit-filled humanity.  As the light of the world and the salt of the earth they will manifest God's goodness.  Here, I share my poetic paraphrase of the beatitudes, set to a new musical composition, which can be accessed at https://archive.org/details/Beatitudes_201303

                                             The Beatitudes

Blest are you who follow me, walking in love’s way,
Blest to see the reign of God in your midst today.

REFRAIN:       You are the light, light of the world, city of God on a hill;  
You are the salt, salt of the earth, called by God’s gracious will,
Praise to his glory still!
Blest are you in spirit poor, weak and empty ones,
Blest to know your need of God—here his kingdom comes.

Blest are you who sorrow now, mourning evil’s sway, 
Consolation comes from God, wiping tears away.

Blest are you who bow to God, trusting love’s domain,
Meek ones shall possess an earth ruled by God again.

Blest are you who long for God’s promise to prevail,
He will satisfy your thirst—justice shall not fail.

Blest are you who mercy show, captives to relieve,
Mirror of God’s suffering love, mercy you’ll receive.

Blest are you whose hearts are pure, mammon overthrown,
Spurning every false support, eyes on God alone.

Blest are you who bring “shalom,” channel of God’s grace,
Sons and daughters of the King, arms of his embrace.

Blest are you when vilified for Messiah’s cause, 
Scorned like prophets who receive heavenly applause.

Blest are you who follow this (poor and blessed, God-obsessed, hated) Israelite;
Blest to die and rise with him who is the world’s true Light.
                                 
Copyright G. Alan Crandall 2013

Sunday, February 3, 2013

Interpreting the Sermon on the Mount




How should we interpret the ethical admonitions proclaimed by Jesus in the Sermon on the Mount?  In Christian history, answers have been varied and confused.  For some, Christ’s antitheses (“you have heard it said/but I say unto you”) are “counsels of perfection,” a super-righteousness attainable only by a few saints and not really meant for ordinary believers.  Other interpreters see them as perfectionistic ideals (“Moses quadrupled”) attainable by no one, but meant to drive us to despair so we will trust in Christ’s imputed righteousness.  Still others have seen Jesus’ radical vision as an “interim ethic,” a heroic lifestyle of unprecedented commitment feasible only during the short period before the consummation of God’s kingdom.  Some dispensational theologians have thought that the Sermon is not relevant for the church-age at all, but only for the glorified saints who will reign with Christ during his millennial kingdom.  Much American evangelical preaching wants to apply the Sermon to every-day life but finds creative ways to soften the surface meaning of Christ’s uncomfortable commands so that they are compatible with American cultural norms. 

The common denominator in these diverse interpretations is that the Sermon is seen primarily as a new “law” superseding the old Law of Moses.  Whether for this age or the age to come, whether for a few super-dedicated disciples or for the many, whether to be taken literally or as negotiable hyperbole, Christ’s ideals are viewed as legal requirements for some or all of Jesus’ followers.  Given such a constitutional framework, interpreters of Christ’s sermon must continually resist being sucked into a quagmire of Christian legalism.

There is a better way to understand the Sermon on the Mount, one that places it firmly within the context of Jesus’ prior proclamation of God’s in-breaking reign.  Before we get to the sermon in Matt. 5-7, we read that after his baptism in Jordan, “Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand’” (Matt. 4:17).  Jesus’ proclamation has two poles, offering those who believe the gospel freedom to experience a new way of life (“repentance”) because of God’s prevenient grace (“the kingdom is at hand”).  Rather than imposing a new law, Jesus offers a new way of grace and freedom.

The design for Christian life in the Sermon on the Mount was preceded by the call to enter the force-field of divine grace and the new relationship with God that grace makes possible.  Standing at the head of the sermon, the Beatitudes affirm the blessed status of the recipients of the kingdom—which is theirs now (5:3, 10).  The descriptors of the disciples (“poor in spirit,” “those who mourn,” “meek,” “hungry for righteousness,” “pure in heart,” “persecuted,” etc.), are not moral qualities that merit Christ’s blessing, but markers of their helplessness and utter dependence on him.   For Jesus’ sake, they have renounced their own righteousness, given up their rights, surrendered completely to Jesus so that he alone may reign in their lives, and been viciously attacked.  As Bonhoeffer writes, “He has called them, every one, and they have renounced everything at his call.  Now they are living in want and privation, the poorest of the poor, the sorest afflicted, the hungriest of the hungry.  They have only him, and with him they have nothing, literally nothing in the world, but everything with and through God. . . .  The fellowship of the beatitudes is the fellowship of the Crucified.  With him it has lost all, and with him it has found all” (The Cost of Discipleship, pp. 105-114; also see Robert Guelich, The Sermon on the Mount, pp. 97-111; Joseph Ratzinger, Jesus of Nazareth, vol. 1, pp. 70-99).

The Sermon as a whole is permeated with the Good News of a Heavenly Father who sustains all of his creation (5:45), unfailingly rewards those who seek him (6:1-7), knows what we need before we ask (6:8), feeds the birds and clothes the lilies (6:25-30).  The model prayer Christ teaches the disciples directs them to take a suppliant posture in which they are recipients of an overwhelming providence and power (6:9-13).  They need not be anxious about their lives, because as they seek God’s kingdom, everything they need will be added (6:33).  If they but ask, their heavenly Father will give them all good things (7:7-11).

The utterly gratuitous nature of the kingdom life sketched by Jesus is underlined by the fact that it is humanly impossible.  For example, as I teach theology courses to un-churched college students, we spend some time on Jesus’ call to “love your enemies” (5:43, 44).  This idea is typically met with skeptical amazement, and vehemently rejected as unnatural, impracticable and, well, impossible.  Students find the statement of the philosopher Euripides (400 BC) more in line with reality: “Only a coward or a mad man would give good for evil.”  The take-home from our discussion is that such an other-worldly way of life could not arise from any human effort but only from the power of a God who exists outside this world.  Another example is Jesus’ teaching about divorce and marriage (5:31, 32; 19:3-12).  In this case, we are able to observe the push back from Jesus’ own disciples who are shocked by his insistence on the permanence of marriage.  “If such is the case of a man with his wife, it is better not to marry,” they say.  Jesus replies, “Not everyone can receive this saying but only those to whom it is given.   The reality of the new life is not a matter of law-keeping; it must be given.

If we carefully examine the ethical antitheses in the Sermon on the Mount, we see that they actually represent a stark confrontation between Law and Grace.  “You have heard it said, ‘You shall not murder.’” This law restrains violence.  It is something that is humanly “doable” because it deals with surface behavior.  But the offer of kingdom grace is different, and deeper:  You need not even be angry with your opponent.  This is more than a Band-Aid.  It is an inner healing.  “You have heard it said, ‘You shall not commit adultery.’”  Again, we have an accusing finger that deters outward unfaithfulness to the marriage vow.  Such an ethic is humanly possible.  But the promise of Grace is a helping hand that transforms inner motivation:  You need not even look at a woman with lustful intent.  This can’t be legislated, it must be given.  If the essence of Law is “evil restrained,” the essence of Grace is “love outpoured.”  Law deals with surface behavior; Grace changes inner motivation.  Law corresponds to the highest human justice.  Grace corresponds to the prophetic vision of a new world filled with agape-love.

In their call to follow Jesus, the disciples do not start empty handed.  Jesus refers to the treasury from which they may draw (Matt. 12:35; 13:52).  Even for an un-savable rich man, the dawning of a new era makes impossible things possible (19:23-26).  The inrushing new way of life is due to the presence of Jesus as their messianic teacher and God’s vicegerent.  Jesus is the perfect personification of life in the kingdom of God.  The disciples will be “learners,” formed through intimate union with their master.  Jesus can assure them, “All things have been handed over to me by my Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.  Come to me, all who labor and are heavy laden and I will give you rest.  Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls” (11:27-29).  The presence and power of Jesus will never be far away, “for where two or three are gathered in my name, there am I among them” (18:20), “and behold, I am with you always, to the end of the age” (28:20).

The interpretational key to the Sermon on the Mount will now be obvious.  The ethical ideals in the Sermon are not laws to be fulfilled but responses of kingdom citizens to the experienced grace of God.  This key was outlined by Joachim Jeremias (The Sermon on the Mount, 1963) in a series of examples.  His opening example is the statement “You are the light of the world” (5:14).  Jeremias writes (p. 26), “Can it really be said of these men, whose weaknesses and failures the evangelists do not extenuate, that they are the light which illuminates the world?  The comparison becomes immediately meaningful, however, when we presuppose a previous, unexpressed sentence: ‘I am the light of the world’ (John 8:12).”  Another example is the statement “Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven.  For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”  Jeremias writes (p. 27), “Again something has preceded the demand of Jesus: the message of a heavenly Father, which runs like a red thread through the whole Sermon on the Mount, and of his unbounded goodness.”

Jeremias summarizes:  “Every word in the Sermon on the Mount was preceded by something else.  It was preceded by the preaching of the kingdom of God.  It was preceded by the granting of sonship to the disciples (Matt. 5:17, 5:45, 5:48, etc.)  It was preceded by Jesus’ witness to himself in word and deed. . . .  The gospel preceded each demand.  Better: the sayings of Jesus which have been brought together in the Sermon on the Mount are a part of the gospel.  To each of these sayings belongs the message:  the old aeon is passing away.  Through the proclamation of the gospel and through discipleship you are transferred into the new aeon of God.  And now you should know that this is what life is like when you belong to the new aeon of God.  This is what sonship is like.  This is what a lived faith is like.  This is what the life of those who stand in the salvation-time of God is like, of those who are freed from the power of Satan and in whom the wonder of discipleship is consummated” (pp. 30-31).

Jeremias concludes his investigation with two important points.  First, because Jesus’ teaching on discipleship is “directed to men for whom the power of Satan has already been destroyed by the Good News, to men who already stand in the kingdom of God and radiate its nature,” his disciples will have tasted the joy of giving up all they have for the sake of hidden treasure, and they are thus enabled to receive the will of God as “valid in all its earnestness.”  Because they know the greatness of God’s gift they also understand the radical nature of the call to discipleship (p. 32). 

Second, what Jesus teaches in this collection of sayings is not intended to be legalistic “regulation” of the lives of the disciples.  Rather, what are presented here are examples of “what it means when the kingdom of God breaks into the world which is still under sin, death, and the devil.  Jesus says, in effect:  I intend to show you . . . what the new life is like . . . .  You yourselves should be signs of the coming kingdom of God, signs that something has already happened. . . .  You are forgiven; you are a child of God; you belong to his kingdom.  The sun of righteousness has risen over your life.  You no longer belong to yourself; rather, you belong to the city of God, the light of which shines in the darkness.  Now you may also experience it: out of the thankfulness of a redeemed child of God a new life is growing.  This is the meaning of the Sermon on the Mount” (pp. 33-35).owHHH