Tag: Acceptance

What Now?: Acceptance and Belonging

“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

The ethical portion of Paul’s Letter to the Romans centers this poignant entreaty: it is less about you and your religious purity and more about your neighbor and your impact on your neighbor. Too often Christian ethics and piety revolve around the self: all the things I do to be (read: feel) holy and good, the sacred acts I do and say to demonstrate my righteousness. In the end, this focus on the self exudes both self-righteousness and self-serving religiosity; as if—because one says all the right religious things and does all the right sacred acts—this one now has this God and religion thing on lock. Once one is here, in this space, both judgment and condemnation of others who “do not do as you do” seep in and infect relationships; then, in this space, hierarchies occur and there are those who are in and out, strong and weak, and those who “get it” and those who don’t.

However, according to the flow of Romans, this is the number one thing that cannot happen in the life of the Christian. In becoming those who have donned the armor of the light and doffed the acts of darkness, how we treat each other is paramount and this includes all infighting that happens in religious spaces over how to do this God and religion thing. For Paul here in Romans, one’s holiness, piety, righteousness, blessedness, saintliness comes not from what you do but from the one in whom you believe. This spiritual reality resists the human tendency to make this about me and my pursuit of holiness and righteousness for my own sake. I am liberated, by faith in Christ, from myself for the wellbeing of the neighbor. I am free, because of faith in Christ and the grace and righteousness given to me, to just love the neighbor as they are where they are without having to use them in my great plot to become good and righteous (because I am now both of those things in and by the declaration of beloved to me by God through Christ in the power of the Holy Spirit). Thus, For Paul and Romans, the ethics of the Christian, Christian piety expressed into the world, is going to feature the neighbor; this applies to both the exhortations to align the outer person with the inner person and to consider the impact of our actions on others. Everything ethical, for Paul, revolves around the neighbor, the other, the one who (should) benefits from the deeds of the law of love evidencing and born of faith—both in and outside these walls.

Romans 14:1-12

Paul begins with one exhortation and two prohibitions for the Roman Christians,

Now accept and receive the ones who are “weak” in faith, not for passing judgments. Some believe in eating all things and the one who is “weak” eats vegetables. The one who eats [meat] must not treat the one who does not eat [meat] with contempt, and the one who does not eat [meat] must not judge the one who does eat [meat]; for God accepted and received them. (vv1-3)

Moving from the consistent refrain of ethnic diversity and divisions within the body of Christ in Rome to issues (further) disrupting[ii] the communion of believers therein,[iii] Paul picks up an issue that has been communicated to him from the Roman Christians—the label “weak” does not logically flow from what Paul has said thus far.[iv] Most likely, Paul has caught wind of one group considering the other group weak for eating or not eating all things (meat is in mind here). The group considered “weak” would not consider themselves as such[v] because what is at issue here is not food laws per se or one’s liberation in Christ but faithfulness to God and its proper expression.[vi] Refusing to eat meat as an expression of faith indicates that the one who abstains is not lacking in faith; these ones considered themselves to be obedient, and, thusly, faithful.[vii] While the “strong” did not have more faith than those deemed (shamefully) “weak” for only eating vegetables, they did have more power: [viii] power to exclude, power to “name,” and power (access) to eat whatever they wanted. (Weak meant powerless. [ix]) In other words (or the TL/DR of it all), Paul is simply addressing the human tendency to create hierarchies of superiority and inferiority with the intention to divide and disrupt good, Christ centered, faith grounded community.[x] So, Paul beseeches the Roman Christians[xi] to receive each other[xii] as equals[xiii] and make space[xiv] for true belonging[xv] and not include the other so to dispute (argue)[xvi] and thus to shame or judge[xvii] the other which is the categorical opposite of belonging.

Building his case against judging others, Paul goes on to say,

Are you the one who judges the servant belonging to another? They stand or fall for their own lord. And they will be made to stand, for the Lord is able to make them stand. One judges day compared with day, and one judges all days [the same]. Let each one be fully assured in their own mind. The one who regards the day, regards [it] to the Lord. Also, the one who eats [meat], eats [meat] to the Lord, for they give thanks to God; and the one who does not eat [meat], does not eat [meat] to the Lord and gives thanks to God (vv4-6).

Paul disabuses the Roman Christians of their self-appointment as judge over what does and does not qualify as faithfulness to God. In doing so, via imagery of servant and lord, Paul reminds them who they are: creatures and not the Creator.[xviii] Also, Paul’s use of the word translated as “servants” is a Greek word for “house servant”; all the Roman Christians are equals and members of the same household with the same lord.[xix]  (They are all “house-servants.”) Both groups do and do not do for and to the Lord; both groups are fully dependent on the grace of God[xx] made known in Christ Jesus. No matter what it is (a day observed or food eaten or not) it should be done according to one’s conscience[xxi] and in a way that brings thanksgiving and honor to God (not to oneself[xxii]);[xxiii] therefore, if this is the basis, then coming together either to observe or not observe and to eat or not eat should not be a problem,[xxiv] each one supporting the other in and from divine love[xxv] (the very fabric and thread of Christian community and practice).[xxvi] The Roman Christians, through faith[xxvii] (Romans 1-8) find themselves not only new creations but living according to new (active and intentional) expectations[xxviii] for their new community based on the law of love[xxix] born of faith and established in Christ and God’s work in Christ.[xxx] This is why Paul can then remind them,

For none of us lives to/for themselves, and no one dies to/for themselves. For if we live, we live to/for the Lord; if we die, we die to/for the Lord. Therefore, if we live and if we die, we are the Lord’s. For to this [end] Christ died and he lived so that also he might rule the dead and living (vv7-9).

The Roman Christians are liberated by faith to live, really live without finding themselves trapped by either new laws around days and food or in despising and judging those who do not follow as they do. Recalling Chapter 13 of Romans, their only obligation is to and for love that seeks the well-being of the neighbor and brings glory to God.[xxxi] So Paul then adds,

But why do you, you judge your sibling? Or why do you, you treat your sibling with contempt? For we will all appear before the tribunal of God. For it has been written, “‘As I live,’ says the Lord, ‘every knee will bend and every tongue will confess to/for God.’” Therefore each one of us will give word about themself (vv10-12).

Conclusion

Nitpicking, in-fighting, slandering, shaming, ostracizing, criticizing, and judging will always help in making the Christian Church obsolete in the world. Why? Because those very tendencies are the way the kingdom of humanity operates; why would anyone want to add more of that to their own experience and existence? According to Romans and Paul, both the church that claims Christ as its Lord and those who call themselves “little Christs” (Christians) should be different from the kingdom of humanity—not just a little bit but a lotta bit. Whether we despise and judge within our own congregation, other churches, other denominations and even other religions, we are not expressing our righteousness found by faith in Christ but our self-righteousness based on our self-regard. In this way, we express not the glory of God but the glory of our own rightness that is nothing but dirt in the economy of God. Granted, we do these things because we feel threatened and scared—especially now as we experience the shrinking of religion and its place within society. However, what Paul tells us is that our livelihood as Christians and as part of the body of Christ and the Church is not dependent on our being right or doing church and Christianity a specific way but, rather, is dependent on the one who is the founder and legitimator of our faith and existence as Christians and the Church: Christ Jesus. He is the only thing that truly matters in our life of orthodoxy and orthopraxy as church and as individual Christians. It is the divine liberation, divine life, and divine love won for us through his death and resurrection that is the only hill we should ever die on; everything else—e👏ver👏ee👏thing👏else👏—is child’s play and, as Luther says.

“For all of these things are shadows and signs of the real thing and thus are childish. For every day is a feast, all food is permitted, every place is sacred, every time is a time of fasting, every kind of apparel is allowed, all things are free, only that we observe moderation in their use and that love … be practiced.”[xxxii]

Let us eat or not eat, worship thusly or not thusly, observe this day or not this day, do church like this or not like this in such a way that the only thing anyone ever feels is God’s love through us so that God is brought glory through our neighbor’s praise and well-being.

[i] LW 54:157-158; Table Talk 1590.

[ii] Sarah Heaner Lancaster, Romans, Belief: A Theological Commentary on the Bible, eds. Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 230. “This change in terms minimizes attention to ethnic differences and allows him to focus on behavior and status.”

[iii] Lancaster, Romans, 229. “…Paul turns to addressing particular behaviors that have disrupted the ability of the Roman followers of Jesus to be in community together.”

[iv] Lancaster, Romans, 229. “Paul speaks of two groups: the weak and the strong. These labels may not be Paul’s own designation of the situation because the labels do not really arise from the ideas he is trying to convey to the Romans…He may be adopting labels already in use in the community.”

[v] Lancaster, Romans, 230. “…it would be unlikely that the person in the group designated as ‘weak’ would have called themselves weak. The group that considered itself to be strong, then, is probably the source of these epithets.”

[vi] Lancaster, Romans, 230. “Rather, the problem in the community may arise because of different understandings of what faithfulness to God means.”

[vii] Lancaster, Romans, 231. “Those who abstained from eating meat surely did not think they did so because of lack of faith, rather, they were trying to keep faithful to their God by being careful about what they ate. Whereas the ones who eat saw weakness, the abstainers understood themselves to be obedient.”

[viii] Lancaster, Romans, 231. “The ones who eat were ‘strong’ in part because they were a group that had the power to name and to exclude. They used a term of honor for themselves and a term of shame for the others.”

[ix] Lancaster, Romans, 230. “In the ancient world, the term ‘weak’ could refer to many ways of being inferior or powerless, such as economic, physical, political or social.”

[x] Lancaster, Romans, 231. “Even when sociocultural hierarchy is not as closely tied to honor and shame as it was in the ancient world, the inclination to measure and divide others into superior and inferior groups is a constant pressure on any community.”

[xi] LW 25:114fn5. “He is formulating a general rule on the basis of a particular case and opposes both groups, because each judges the other as falling and not standing firm in the true faith, and thus the presumptuousness of both groups must be subdued.”

[xii] Lancaster, Romans, 233. It is a lecture to both the “strong” and the “weak”

[xiii] Lancaster, Romans, 232. “In a situation where lines of demarcation have been drawn to indicate who is superior and who is inferior, Paul instructs welcoming those whom you consider to be inferior as those who share your cause as equals.”

[xiv] Lancaster, Romans, 232. “Welcoming should not bring others into coercive situation but rather create space for exchange in the context of mutual respect.”

[xv] Lancaster, Romans, 232. “To welcome someone socially means to extend hospitality to that person, often sharing food at the table.”

[xvi] Lancaster, Romans, 232. “…Paul goes on to specify that the purpose of welcoming them not be for disputation.”

[xvii] Lancaster, Romans, 232-233. “His explicit message (14:3-4) is mutual acceptance of each other—no despising, no passing judgment.”

[xviii] Lancaster, Romans, 233. “First, given the authority that a master had over a servant, Paul is reminding them of a point the has already made in this letter; the only one with authority to judge is God, who is the master they all serve.

[xix] Lancaster, Romans, 233. “Second, the word translated as ‘servant’ is oiketēn, which was the term used particularly for a house servant. The emphasis, then, is not simply on being a servant but on being a member of the household (oikos). This choice of words reminds them they are members of the same household.”

[xx] Lancaster, Romans, 234. “In their concern to honor a day to the Lord, they should hear this echo of the importance of mindset. They should not be proud but should rather remember their dependence on God’s grace.”

[xxi] LW 25:114fn7. “He is trying to say: ‘Let each be strong in his own conscience and not be disturbed at the action of another.’”

[xxii] LW 25:499 “The apostle is arguing from the greater, that if we do not live to ourselves or belong to ourselves (which is the greater), much less do we eat or drink to ourselves or do or suffer anything to ourselves, but rather all things are the Lord’s.”

[xxiii] Lancaster, Romans, 235. “The conviction he is talking about lies rather in the one’s understanding of what honors God (14:6), and it is expressed in giving thanks to God. Such honor and gratitude are not the property of any particular conviction; they may be present regardless of which day is observed and whether one eats or abstains.”

[xxiv] Lancaster, Romans, 235. “When Paul’s thoughts on the two problems of eating and observing sacred days are taken together, it seems Paul is trying to affirm openness to others without falling into an ‘anything goes’ consequence.”

[xxv] Lancaster, Romans, 235. “A certain generosity of spirit is required to recognize that others are also trying to honor God in what they do, even if what they do is different…In the face of painful disagreement with other Christians, Paul calls us to look beyond the problem itself to the God we all serve.”

[xxvi] Lancaster, Romans, 234. “The problem arises not because of what a person eats in private but rather in the context of eating together. The way these followers of Jesus figure out how to share food will reveal how well they really regard each other as brothers and sisters.”

[xxvii] LW 25:490 “But this must be done out of love and the faith that does not believe that he is doing these things as necessary for salvation but only of his own free will and out of a sense of freedom.”

[xxviii] LW 25:488. “The answer is that it is true on the basis of the new law that none of these things is necessary, but not in such a way that when one thing has been omitted it is permissible to do the opposite or something entirely different.”

[xxix] Lancaster, Romans, 236. “Because through Christ we are connected to each other, our living and dying to God is done together in community. Disruption of our life together tarnishes our living sacrifice to God.”

[xxx] Lancaster, Romans, 236. “He is calling us to see that our sacrifice is in the totality of who we are, so even how we address problems with relatively low stakes matters for what kind of offering we make to God. To take seriously that we have died to sin and entered into a new dominion means that the Lordship of Christ extends to everything that we are and do.”

[xxxi] LW 25:486. “Thus the meaning of the apostle is that in the new law all things are free and nothing is necessary for those who believe in Christ, but love is sufficient form them.”

[xxxii] LW 25:487.

Posted on by laurenlarkin 1

Illuminated and Awakened

Psalm 90:15-17 Make us glad by the measure of the days that you afflicted us and the years in which we suffered adversity. Show your servants your works and your splendor to their children. May the graciousness of our God be upon us; prosper the work of our hands; prosper our handiwork.

Introduction

Have you gone from pitch dark to bright light? I’m guessing most of us have experienced such a thing. So, you know the pain of that experience. It’s just as painful as having very, very warm comforters yanked off your very, very toasty body in the middle of a winter’s night when the bedroom is real, real chilly. Going from one extreme (darkness, warmth) to another (brightness, cold), hurts, it’s uncomfortable, it’s also startling and fear inducing, soliciting one toward anger (especially at the person who dared to yank your warm blankets off suddenly).

So, I have some bad news: the encounter with God in the event of faith is kind of (read: exactly) going from pitch dark to bright light, or from very warm and comfortable to not so warm and very uncomfortable. You see, the gospel is God’s word of love made known to you in the pitch dark or deep in the recesses of your comforter-cocoon. It flips the light on and lets it shine into unaccustomed eyes; it yanks back the covers and summons the sleeping awake. There’s no dimmer switch on the gospel; there’s no gentle nudge to waken. When it comes to an encounter with God in the proclamation of God’s love for you made known in Christ, it’s a death—not a little bit dead but a full on and total death.

But, get this, I have some good news: where there is illuminating and awakening there is God, so there is love, there is life, and there is liberation. So, if God’s word made manifest in Christ is the word illuminating and summoning those who hear out of darkness and from under cocoons of comfortable, then those who hear are illuminated and summoned by God into God; accepted not rejected and have God’s divine love, life, and liberation to love, live, and liberate in the world by the power of the Holy Spirit.

1 Thessalonians 2:1-8

For you yourselves perceive, siblings, that our entrance to you has not come by being empty but suffering previously and being insulted—as you beheld in Philippi—we spoke boldly by our God to say to you the good news of God in many struggles. For our comfort [is] not out of deceit and not out of impurity and not in guile, but just as we have been put to the test by God to be trusted [with] the good news, in this way we speak not by means of pleasing human beings but for God the one who puts our hearts to the test.[1]

1 Thess. 2:1-4

Traditionally associated with being authored by Paul, this epistle is written to small churches in Thessalonica—think northern Greece, formerly known as Macedonia. While there’s debate about the authorship of all the letters including this one and its twin, this is not the place for that discussion (and I am not the scholar you are looking for). For now, we’ll just look at the message because it’s a good one; it’s an important one.

Paul—I’m going with tradition here for ease and flow—writes to the Thessalonians a letter of exhortation and encouragement, and some reporting. The letter is filled with references to what has been going on, threaded through with reminders to remain committed to God and the Gospel of Jesus Christ, to continue in the faith, to love one another deeply, and to wait expectantly for the return of Christ. The letter is basically a bold reminder to love as they have been loved. Meandering through the letter, though, are references to the difficulty Paul and his cohorts experience while proclaiming the good news in other territories. (Here, Paul specifically references Philippi.)

This difficulty is worth pointing out, for Paul, while discussing their presence with the Thessalonians. Why? Because even though the Gospel is good news, it isn’t always comfortable. It can be quite comforting to have good news, however this good news—the gospel, the Word of God, Jesus the Christ—isn’t always comfortable because a lot of the work of the gospel is about bringing the one who hears to its—the gospel’s—conclusion. The gospel’s conclusion is nearly (most likely 99.9999% of the time) in opposition to the way the world and the kingdom of humanity operates. In other words, the gospel is offensive especially to those who have grown quite comfortable cloaked in the bliss of the darkness of and snuggled deep within the cocoon of the status quo.

Paul writes further,

For not at any time did we come by words of fawning, just as you have perceived, and not by a pretense of avarice, God witnesses, and not by seeking glory from humanity or from you or from others (having weighty power being as apostles of Christ). But we came vulnerable into the midst of you, like a nurse cherishing her own children. In this way being caused to long for you we were well-pleased to give a share to you not only the good news of God but also of our own souls, because you became our beloved.

1 Thess. 2:5-8

As Paul moves through this portion, he articulates well that he and his group did not come in glory and power to please humans, but came vulnerably into the divine beloved’s midst because of their deep, abiding love for the Thessalonians. Paul proclaimed the gospel because he loves the Thessalonians and in proclaiming this good news, Paul shared not only the gospel but also of his own soul. And here in is the paradox of the gospel in that it illuminates and awakens the one who hears—which is hard to endure—it does so by also anchoring the one who hears in the yoke of love with the lover. The beloved is illuminated and awakened into acceptance and not rejection.

Conclusion

I know that there are very hard moments in the journey with God in Christ by the power of the Holy Spirit. It can feel painful to be suddenly thrust from the security of darkness into the blinding and piercing light; it can be scary to be yanked out of our warm cocoon of comfortability. Yet, when God is in the mix, when Christ is the one turning on the lights and pulling back the covers, you are being ushered into something even better: into the love of God bringing new life by the liberating word of love.

It’s not easy to be faced with the truth of the situation, but you do not face that situation alone, as if it all is now on you to figure out. God is with you for God called you into the light and summoned you out of sleep and into divine love to live a present tense, liberated existence in the world. So summoned and called, you—those who hear—are no longer held captive by narratives bringing death and not life, but you are liberated to call a thing what it is and to move forward and into hard situations without recourse to ignorance or denial, to turning those lights back off or pulling the comforter back over your head.

You are the Beloved; no matter what you are facing right now, you do not face it alone for God is with you, always and forever. You have hope, you have possibility, you have love, you have life, and you have liberation from captivity. And never forget, most of all you have each other and thus you have God in your midst.

[1] Translation mine unless otherwise noted

Posted on by laurenlarkin 0

Wrapped Up in Love

Sermon on Ephesians 3:14-21

Ephesians 3:20-21: Now to the one who has the power to do super-abundantly beyond all things we request…to [God] [be] the glory in the church and in Christ Jesus into all the generations forever and ever, Amen.

Introduction

The evening wasn’t much different than others. The only distinction was that a disagreeable verbal transaction occurred between me and my oldest son.[1] I can’t necessarily, at this point, recall the exact details of the engagement, but I’m pretty sure it had something to do with the time of evening and bed. What I do remember clearly was the near three-year-old standing at the top of the stairs yelling down at me, full of fury and ferocity (angry as the dickens!). The summary of what he yelled down at me, red faced with tiny fists clenched, was that I wasn’t a very good mom and he—at that moment—didn’t like me very much.

I informed him that he could have those feelings, but he needed to go have them in his room. Then I added: you can come out when you’re calm and sweet. I watched and listened to him go-ish to his room, slam the door, and proceed to throw things and vent that (in summary) I wasn’t a good mom and he—at that moment—didn’t like me very much. While I’m an advocate for taking time and space when emotions run high and heated, there was a something in the moment that shot through my heart and altered my perspective. In the midst of his anger—specifically at me—I felt the surge to go to him. But this isn’t what the parenting book says, went through my head as I tried to circumnavigate the increasing conviction to go to him. Hold your ground…Don’t give in. So, I didn’t move.

I stood there looking up the stairs and listened to my son rant and rave as much as his little lungs and heart would allow him. And then, Nah, this doesn’t feel right. I ascended the stairs and opened the door to his room—just barely missing the most recent airborne toy but not the current toddlery lambast. I walked in and wrapped him up in my arms and held him. As passionate as his mother is, he fought back with intensity. I held him to me. I love you so much. I whispered as he fought me. I said it a few more times, I love you so much. Then, what felt like suddenly, he relaxed and melted into my embrace as we sat on his bed. Then, I love you, too.

Ephesians 3:14-21

[I pray][2] that, [God][3] may give to you–according to the abundance of the glory [of God]—strength to become strong through God’s spirit in[4] the inner person, Christ being permanently settled[5] in your hearts through faith, having been fixed firmly and founded in love…[6]

Ephesians 3:16-17

One of the things that the author of Ephesians does here, in chapter three, is link the love of God to parental love. While the author uses the term “father”, the emphasis isn’t on “fatherhood” specifically. Rather, the emphasis is on accessibility and presence and acceptance that is a significant part of parenthood in general. According to our faith claims and this text, God is the parent of all peoples (3:15)—all are elected and adopted through Christ (1:5, 11) and there is now no dividing wall between those who are near and those who are far off (2:14-15). It is this tight correlation of God as parent—of Jesus Christ and of the people—that underscores the reality of God’s love for God’s people. God sees you; God knows you; God loves you like a mother loves her child even when he’s losing his little three-year-old mind.

Essentially, the author is highlighting positive disintegration: 1. There is the disintegration of the separation of people groups (there is now no longer an in group/out group dynamic at play); and 2. The disintegration of distance between God and humanity. This disintegration emphasizes a revolutionary way to think of God: close and personal. You are profoundly loved by a cosmically big God[7] who is not far off and strange, but who is close and familiar.[8] God is close and familiar not in an abstract purely spiritual way but in a material way evidenced by Jesus the Christ, God of very God, the Word and Love of God incarnate. And evidenced by the sending of the Holy Spirit (the Paraclete) who is of the same substance of God and who resides in you uniting you to God and giving you a new heart (you are the new temple of God).

It is the close presence of God that establishes divine love as the fertile soil you are rooted in and which is the firm foundation from which you grow.[9] You grow as you are and into who you are[10]; herein lies the increase of strength that is found in our union with God through Christ by the power of the Holy Spirit.[11] God’s love for you[12]—unconditional love—creates space for you to exist as you are, to see yourself as you are, and to grow as you will into who you are more and more every day, every moment, in every step you take with Christ in love. And as you are loved fully by God, you know love. As you know love you are transformed by this love.[13] This is what love does.

Hear me here. Love’s goal is not to transform you, you are not a means to an end. Rather, love’s goal is to love you as you are, and as you are loved as you are you are transformed and strengthened—this is the beautiful byproduct of being loved, of being liberated, of being accepted as the marvelous person God created you to be.[14] And the more you relax into that love, the more you find yourself, and the more you find yourself (growing in knowledge and love of who God is and who you are) you can then love others as they are and just because. We cannot love well from a deficit or from self-hatred—if we do this, we will consume others by making them fit into our own stories. Instead, knowing who we are, loving who we are, we can love others well granting them love, liberty, and acceptance to be who they are as they are.

Conclusion

Being loved by God I knew that sending my son away from me (at that moment) wasn’t the right answer. God never asked me to calm down and become sweet before God would be with me. While there are significant benefits to learning to self-sooth, at that point and time my son couldn’t. I had to go to him just as God has come to me time and time again. Each time received and accepted; each time transformed. I’m not the same woman I was when I first encountered God in the event of faith; yet, I’m more fully me than I’ve ever been because of the love of God perpetually consistent and unconditional

Quinn relaxed into my embrace because my hold told him I wasn’t going anywhere, that love wasn’t going to leave him. I didn’t tell him to calm down or to stop fighting me; I merely held him and told him I loved him. This persistent and unconditional love and acceptance in that moment didn’t cause more tantrum or more toy throwing. Rather, it produced what no command or amount of quiet time on earth could ever produce: freedom, liberation, rest, and transformation. In being free to be who he was in that moment, he was truly free. This radical love and acceptance caused the transformation from fight to rest, rooted and founded in love.

Love, true love, persistent love, unconditional love, will wrap up us and soften our edges. It will pick us up and create safe space for us to reckon with ourselves: to be free to be completely honest with ourselves because we are truly and radically loved and accepted by God in love. Even in the thick of our worst, Love enters in and sweeps us up, embracing us and holding us tightly no matter how much and how hard we fight against it.

We are loved, deeply loved by a Love that does not know a limitation of depth, height, width, length (3:18-19). A love so magnificent not even death can separate you from it. There’s no conditionality attached to God’s love for you, the beloved. Just as Jesus went to the margins and the fringes and dwelled with those who were outcast, so does God’s love in Christ by the power of the Holy Spirit seek you out always and everywhere. You cannot run hard enough or fast enough to outrun the inexhaustible love of God.

Love loves and knows not how to do anything else but love. You are the beloved, caught up in the majesty of the divine love that comes close to you and is not far off. You are heard, you are seen, and you are loved…wrapped up (tightly) in the arms of the God of Love and washed in the divine word: I love you, so much…I love you, so much.

[1] I did obtain permission from my eldest child before relaying this story in this context.

[2] Markus Barth Ephesians: Introduction, Translation, and Commentary on Chapters 1-3 The Anchor Bible Garden City, NY: Doubleday, 1974Ephesians 368, “Paul does not begin vs. 16 with the words ‘I ask,’ but he treats the statement ‘I bow my knees… that’ as an equivalent to “I pray that” (1:16-17); cf. the combination of “bowing the knees” and “praying” in Acts 9:40, 20:36. Three petitions may be discerned in what follows (a) 7 Intercession for the inner fortification of the saints; this is unfolded the prayer that Christ reside in their hearts (vss. 16-17)- (b) Supplication for interpreted by a request for knowledge of Christ’s love (vss. 18—19a). (c) Petition for perfection with God’s perfection (vs. 19b)….At this Point Paul’s thinking follows the form of devotion and meditation rather than that of deduction, induction, careful subordination or coordination.”

[3] Intentionally dropping the pronouns for God because the best way to refer to God is with “God”.

[4] I’m taking the εἰςas spatial translating as “in”

[5] Barth Ephesians 370, “The verb ‘to dwell’ denotes permanent habitation as opposed to sojourning, pitching a tent, or an occasional visit. The “heart” is in biblical diction man’s total identity and existence described under the aspect of his vitality, intelligence, will, decision. In the OT and NT the bowels rather than the heart are the seat of emotion. When in II Cor 6:11-12 Paul intends to speak of the emotive capacity of the heart he adds a reference to ‘bowels’ (or ‘compassion’). More frequently he mentions joy or sorrow without locating them in the ‘heart.’ The term ‘heart’ can also denote an essential trait of human existence hidden to the eye; Paul is as much aware as OT writers that not everything human is apparent on the surface. In Eph 3:17 he may have in mind not only Christ’s rulership over man’s reason, will, and decision, but also the hidden quality of a Christian’s existence. It is far from evident to every onlooker that Christ fills and directs the saints.”

[6] Translation mine unless otherwise noted.

[7] Barth Ephesians 368-9, “In 3:14-15 the title of Father pointed out God’s stable love, and the reference to ‘all families’ stressed God’s universal power. The inexhaustible ‘glory’ of God is the third and final presupposition of Paul’s prayer. The triad ‘love,’ ‘power,’ ‘glory’ and the reference to ‘riches’ were also found in 1:3-23. In remembering the ‘riches’ and ‘glory’ of the Father, Paul is convinced that God need not change or lose anything by granting the requests made to him. God is expected to act according to his nature, his character, i.e. his radiating love and power…”

[8] Klyne Snodgrass Ephesians The NIV Application Commentary Grand Rapids, MI: Zondervan, 1996. 179, “Paul again emphasizes God as Father He refers to God as Father forty-two times in his letters, of which eight are in Ephesians. No other description of God is used so frequently in the New Testament. No doubt this goes back to Jesus’ teaching his disciples to address God as Abba, the Aramaic word for ‘father’ used by both children and adults but considered by Jews to be too familiar to use without qualification in relation to God, God is the Father of believers, but both a narrower and a broader use of ‘Father’ also occurs. More narrowly God is viewed as the Father of our Lord Jesus Christ, which marks out the uniqueness of Jesus’ relation to the Father. In 3: 15 (and 4:6) the broader sense occurs: God as the Father of all humanity’s The emphasis in Ephesians on a cosmic Christ and a cosmic role for the church is based in an understanding of God as a cosmic Father.”

[9] Barth Ephesians 371, “Therefore, it is probable that in Eph 3:17 love is designated as the soil upon which the seedling can grow. The same love is also the ground upon which the building is to be constructed”

[10] Harold W. Hoehner Ephesians: An Exegetical Commentary Grand Rapids, MI: Baker, 2002. 479 “Hence, the inner person is the heart or mind of the believer whereas the outer person is the physical body that is wasting away. In the present context it is the innermost being of the believer which is to be strengthened with Gods power. That innermost being corresponds with the heart of the believer in the following verse.”

[11] Hoehner Ephesians 481, “The strengthening in the inner person results in the deep indwelling of Christ by means of faith (διὰ τῆς πίστεως see the use of this phrase in 2:8) and this takes place in the hearts of believers (εν tαῖς καρδίαις ὑμῶν). This demonstrates both the work of Gods Spirit in strengthening the believer and the subjective means by which the believer obtains this.3 However, it is not a reference to Christ s indwelling at the moment of salvation (Rom 8:10; 2 Cor 13:3, 5; Gal 2:20; cf. Col 1:27). Instead, it denotes the contemplated result, namely, that Christ may “be at home in,” that is, at the very center of or deeply rooted in believers’ lives. 4 Christ must become the controlling factor in attitudes and conduct.”

[12] Hoehner Ephesians 484, “In the present context Paul states that believers are firmly rooted and grounded in love. This root and foundation of love refers to God having chosen them, predestined them, bestowed them in the beloved, redeemed them, made them a heritage, sealed them with the Holy Spirit, made them alive, raised and seated them in the heavenlies, and placed them equally in one new person in the body of Christ. Therefore, for the believer, the origin of this love is God’s love.”

[13] Snodgrass Ephesians 181, “God’s love is the wellspring from which believers are nourished and the foundation on which they find stability. Being rooted and established in love enables them to perceive love, and from knowing love they are filled with the fullness of God. Love is both the source and the goal. When Christ permeates people, they know they are rooted in his love. From the experience of love they know love and are transformed.”

[14] Snodgrass Ephesians 182, “Love brings movement,- it causes things. To know Christs love is to be transformed by love and expanded into the fullness of God…In experiencing Christ Christians experience the fullness of his presence, and power. In experiencing that fullness they themselves are made full by Christ. That is, the/ partake of God’s own being and are made like him….The implication in Ephesians is that as believers encounter Gods love in Christ, they will be filled with love.”

Posted on by laurenlarkin 0

He Loved First

1 John 4:7-12, 19 (Homily)

My* eldest has always had quite the ability to wage verbal warfare and throw impressive tantrums. When my son was about six, he and I had quite an altercation. After receiving a consequence for unacceptable behavior, he stomped up the stairs loudly informing me (and no doubt the neighbors) of the injustice of his punishment. The stomping was followed by a door slamming, a door that then became the target for his toys as he threw them; as he threw each one, he shouted, “You are the meanest mommy ever!” I sat on a stool in the bathroom just listening to him. “I will never ever snuggle with you again! I don’t like you! I wish you weren’t my mommy!”

Typically, according to the parenting practices we’ve adopted for our children, I would wait until he was calm before talking with him again. (For all practical purposes this is an excellent strategy.) In fact, during the conflict I had said, “Go to your room and come back when you are calm and ready to be sweet.” But as I sat in the bathroom, something else came over me: conviction. Laying heavy on my heart as I listened to him hurl insult upon insult at me was that I was asking him to be better before I would once again be with him. Finally conviction had its way with me. I stood up and entered his room as he was in mid rant. I walked to his bed and sat down. “Come here,” I said to him and motioned for him to sit on my lap. He reluctantly complied, and I held him. He didn’t want to be there, but I held him firm. The entire time whispering to him, “I love you…I love you, I love you, I love you…” He relaxed further and further into my embrace and his crying and anger subsided. After a short while he whispered, “I love you, too, mommy.”

Why did I change my mind? What made me retract my earlier request and do the exact opposite? All I can say is that in the midst of my son’s tantrum, I became freshly aware of something: God has never asked me, asked us, to be better before He would dwell with us. In fact, while we were at our worst, God showed up; while we were busy denying God’s very existence by our lack of faith and mistreatment of our neighbor and the world, God made his presence known to us and pursued us. We earned none of God’s coming not the first time and not every time we come to encounter with God in the event of faith; our acts weren’t (and aren’t) together before God comes. In fact, Paul writes in Colossians 2:13 that we were dead in our trespasses—it doesn’t get any more inactive and unprepared than that! And in this deadness we are loved, truly loved. Victor Hugo wrote in his work, Les Misérables, “The greatest happiness of life is the conviction that we are loved — loved for ourselves, or rather, loved in spite of ourselves.” God, in Jesus, loves us this way – we can neither earn God’s love nor can we drive it away.

Each of us is struggling through this thing called existence and life. I’ve said a number of times this semester, to my kids and to my students: it’s hard being human, why do we make it harder for each other? Day to day we fight to make it to the end unscathed and unharmed. Each and everyone one of us fights to maintain our dignity and our humanity intact from the moment we rise to the moment we rest our heads on our pillows. So I wonder, why choose tearing down when we can build up? Why choose condemning others when we could feel our own conviction? Why choose me and myself when I know you and I are both struggling through? Why not love, love that breeds itself: more love…

I want my children to know they are loved; I want you to know you are loved…today, and tomorrow, even yesterday. And loved not only when you are calm and sweet but when you are at your worst. It’s there, at our worst, where the “I love you” breaks in and becomes real. Jesus Christ, the one who was “in the form of God” and who is the love of God for the entire world, has come to us and says, “Come unto to me.” He came while we were still screaming and throwing our toys, and he says, “Come here.” And reticently crawling into His lap and into his embrace, our ears are filled with His relentless “I love you, I love you, I love you,” And, maybe, after a short while softened and given to his embrace, we whisper in reply the words of worship: “I love you, too.”

 

*The original post “He Loved First” has been edited from its original version which was edited by Jono Linebaugh and appeared on another blog.

 

**

Posted on by laurenlarkin 0