“For Our Sins”
Palm/ Passion Sunday C
10 April 2022 8:00 a.m. 10 a.m. Sung Eucharist
Mission Church of The Holy Spirit, Sutherlin (Oregon)
The Rev. Fr. Anthony Hutchinson, SCP, Ph.D.
Isaiah 50:4-9a ; Philippians 2:5-11 ; Luke 23:1-49 ; Psalm 31:9-16
God, give us hearts to feel and love,
take away our hearts of stone and give us hearts of flesh. Amen.
When my second son David was about nine, he asked me: “Why did God have to kill his Son Jesus off to pay for our sins? Doesn’t that make him a very bad Father? Why couldn’t he have just been bigger-hearted and forgiven us when we’re sorry?”
I tried to give an answer, something like that of the Evangelical Alpha Course: God is just and fairness demands that sin be
punished. We are sinners. It was God’s mercy and love that demanded that he send Jesus to suffer such punishment
in our stead if only we have faith in him.
David would have none of it: “If God is really boss of everything, he can make things any way he wants. So why did he make them so that he had to kill his own Son? It just isn’t fair, and it certainly isn’t loving.”
I replied that Jesus and the Father enjoyed unity in the Godhead, and this
meant that actually God himself was volunteering
to die for us on the Cross because of his love.
No go: “Then why does Jesus pray, ‘Please don’t let this happen to
me?’”
David was thinking of the prayer of Jesus in Gethsemane. He wasn’t alone in seeing the problem. John’s Gospel, alone among the four, drops any reference to Jesus’s prayer in Gethsemane from the Passion story it has received. Rather, just after Jesus arrives in Jerusalem in the triumphal parade of palm branches, Jesus baldly declares, “What shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. Father, glorify your name!’ (John 12:27)
As we go into Holy Week it is important to remember that many of the images, affirmations, and thanks we express in these stories are symbolic, using metaphors, limping and imperfect, to express what is beyond our ability to conceive of, let alone express.
From the beginning, we Christians have seen the death of Christ on the cross as not simply a case of miscarried justice or persecution, but something much more. St. Paul, writing just 20 years after Jesus’ death, quotes the apostolic tradition that he received from others and affirms, “For I delivered to you as of first importance what I also received: that Christ died for our sins” (1 Cor. 15:3-5) and “in Christ, God was reconciling the world unto Himself” (2 Cor. 5:19). But Paul never says exactly how this was so. And neither has the Church.
The idea that the Cross was transferred punishment, Jesus tortured and put to death in our stead to satisfy the honor of, or placate the anger of a Deity demanding violence and blood as punishment for sin, is never taught as such in the New Testament, nor defined by any of the early Councils of the Church. The idea first arose in the late Middle Ages in the writings of St. Anselm of Canterbury. In Anselm’s society, a feudal lord’s honor could only be upheld by a social equal. For him, God became man because man couldn’t satisfy the debt of honor to God caused by human sin. Anselm’s theory of Atonement is known as “satisfaction”; this later evolved into a doctrine of judicially transferred punishment. But the feudal idea is still at its core. The idea is not biblical, but it became a cornerstone of Calvinist and Evangelical doctrine.
The hymn “In Christ Alone” puts it this way, “… on that cross as Jesus died, the wrath of God was satisfied, for every sin on Him was laid, here in the death of Christ I live. ”
I now reject this doctrine, root and branch. It sees God as bloodthirsty and unrelentingly demanding violence as a way of fixing what is wrong with the world. Further, it confuses and corrupts the idea of the self-sacrifice of Jesus. The ancients never viewed ritual sacrifice as a transfer of deserved pain and suffering onto the sacrificial victim. Sacrifice was never about suffering. Rather, it was food offered to God to create a common sharing and reconciliation. Jesus’ self-sacrifice in his pursuing the kingdom even at the cost of his own life is far from the idea of transferred punishment. Early Christians felt it was like a ritual sacrifice because in it God in Jesus shares with us and we humans in Jesus share with God, all as a means of creating communion and reconciliation between us and God. Calling Jesus’ death a sacrifice was never intended to be some sort of sick expression of Mel Gibson-esque sado-masochism and suffering for suffering’s sake.
I would prefer that hymn read, “...on that holy cross so blessed, God’s love for us was manifest: our savior died as one of us, here in the death of Christ, I live.”
When the New Testament says “Jesus died for our sins,” it does not mean “died to pay the punishment for our sins” but rather, “died because of our human failings, our systems of imperial power, our desire always to divide and to scapegoat, and our violence.”
The New Testament uses many differing metaphors to try to get a handle on what Christ accomplished for us and in us:
· justification (declare or make morally upright),
· salvation (rescue on the field of battle),
· reconciliation (restoring a personal relationship),
· expiation (driving away ritual
impurity or
‘covering over’ guilt),
· redemption or ransom
(purchasing someone
back from slavery or prison into freedom),
· liberation to freedom
(restoring full-citizenship
to someone)
· new creation (being made anew)
· sanctification (being made or declared holy)
· transformation (changing shapes)
· glorification (being endowed
with the light
surrounding God)
None of these are completely adequate descriptions of what “Christ died for our sins” means. But they all agree that Jesus’s death and resurrection is the great victory over what is wrong with us and the world, a mystery just too glorious to reduce to a single image.
The fact is, the “wrath of God” describes more how our relationship with God feels to us when we are alienated from God than it describes God’s heart. And it is we human beings who tend to think that violence can make things right, not God.
In this light, our belief that Christ “died for us” takes on deep meaning. In Jesus on the Cross, we see God suffering right along with us, dying as one of us; in Jesus in Gethsemane, a human being alongside us, praying fervently with us, and, with us, not getting what he asks for.
Today’s reading from Philippians is one of the earliest passages in all the New Testament. Paul quotes an early Christian hymn describing Christ lowering himself. Such emptying, kenosis, understands the Cross as part of the same act of God we call the Incarnation.
Though Christ was in the form of God,
he did not regard equality with God
as something to be grasped at,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became heedful to the point of death--
even death on a cross.
Therefore God also highly exalted him
and gave him the name
that is above every name...
Paul quotes this hymn to say we must cultivate the same mind
that Christ had. Kenosis is something we
too must make a lifetime practice. Empty
ourselves, humble ourselves, become heedful and attentive in all things, even when
it may lead to the worst possible outcome.
It is in emptying ourselves that we are filled, in being heedful that we
find empowerment. It is in losing
ourselves that we find ourselves, it is in dying that we are born to life.
When it says that Christ was “obedient, even to the point of death on the cross” it is not saying
that God willed the death of Jesus. It
is simply saying that Jesus accepted the inevitable. The Greek word hypokuo means “to
listen attentively” under the authority of someone or something other than
ourselves. If David asked me that
question today, "Why did Jesus have to die?", I would answer,
"because God became fully human in him, and all human beings must
die."
Attentiveness and kenosis means accepting hurt. But it is
not about the suffering or the horror.
It is about the continued heedfulness through it all. As Paul writes, it is about the mind of
Christ: the Christ who emptied himself and left the realms of light to become
one of us, and then beyond that, actually lowered himself beneath us all.
Kenosis
says God emptied himself to become human, and then further emptied himself to
descend far below what most of us humans expect. Christ himself went beneath all things so
that no matter how far we might fall, he is always there beneath us to catch
us. As St. Athanasius said, "God became Man so Man could become god,"
or according to 2 Peter, that "we might become partakers of the divine
nature" (2 Peter 1:4).
Christ’s death on the cross rescues us not through
substitution, but through participation.
He did not die to pay with suffering for our sins. No:
he, God made flesh, participated in all that it means to be human,
including unjust wrongful suffering and death.
He invites us to follow him: as we participate in his life, sufferings,
and death, we participate also in his resurrection. That’s the biblical doctrine of
atonement.
Let us follow Jesus through dark Gethsemane and stark Calvary into Easter morning. May the same mind and heart that was Christ’s be ours, so that his life also be ours. Thanks be to God.
No comments:
Post a Comment