We Live In A World

We live in a world where things happen. 

Which is the same as to say that, 1) we are, and, 2) the world is. 

We are and it is. Existence is. And it's a perpetual unfolding of experience, of "things" happening, which includes our feelings, motivations, choices, acts and their consequences. 

The opposite of a world where things happen would be no world, no experience. It wouldn't be. You wouldn't be reading this because this wouldn't be and you wouldn't be. 

So there's no escape from, 1) things happening, and, 2) once they've happened, the immutability of their having happened and being therefore precedent to everything else that follows after. 

We can never change the fact that WWII took place or that WWII took place before everything that happened after it. In a manner of speaking, WWII now has no option, no "choice," to not have happened, nor has anything else that happened after it an option not to be in a world where WWII happened before it. You might say that we are forever doomed to live in a post-WWII world. 

But then we are forever doomed to live in a post-the-pancake-breakfast-I-had-yesterday-morning world. We live in a post-EVERYTHING-that-happened-before world. 

Which is, again, nothing more than saying we live in a world where things happen. There could be no other world. A world is itself a happening. 

The only alternative to a world where things happen is, no world at all. To be is to have a past that cannot be altered by later choices, acts or wishes on our part. The only alternative is to not be. 

Again, all of this simply means the world IS. And we, being in and of it, ARE. Not an iota of which in any way negates or obviates the reality of our volition, freedom and responsibility. There's no necessity in the least that to be in a world that IS means to have no actual prerogative to choose one thing over another, to do one thing instead of the other, to go one way or the other. 

That we cannot change what was does not even remotely indicate that we are void of the potential to actualize any of countless different options, scenarios and trains of events at every moment. And every time we actualize any one of them it means, naturally (because we live in a world where things happen), that the things we didn't actualize... didn't HAPPEN. They...weren't. 

For the things that happen to have happened, what would have erased/negated their reality necessarily did not happen. WWII happened. Hitler wasn't assassinated in 1934. Because there's such a thing as the past, it's an immutable reality that Hitler wasn't assassinated in 1934. For anything to be, its non-existence must not be. Otherwise there is no past and no world at all. I was born in 1957, and so it's a non-reality, a "non-thing," that I wasn't born in 1957. 

Which, again and for the last time, simply means that we live in a world where things happen. Which is the opposite of their not happening. Without things happening, no world happens either. 

All of which is perfectly consistent with a world where, at every moment, we exercise real choice, freedom, will and responsibility, where indeed we create the "happenings" and live with their consequences. 

But what about God? 

We see the things people around us are doing at the moment they happen (if we're looking; even if we're not looking at them, we're all the same looking at SOMETHING happening--yes, even if the something is the darkness behind our eyelids because our eyes are closed). 

So does God see what's happening now? Yes. That part's not hard. It's easy for us to conceive of God seeing now what we see now. 

But how about the past? Do we see what happened in the past? No. Not with our eyes. We have memories but we don't "see" it like you're seeing this text right now. Even a video recording isn't the thing happening in the past but a mechanical process taking place right now as we watch it. So, no, we don't see the past (though we witness its outcomes all around us all the time: the past is, in more ways than one, always before us!). 

And God? Does God see what happened in the past? I would say yes. In a way that transcends our physical vision, I believe God "sees" (though not with mere human eyes) everything that happened in the past, that it is just as "present" to Him as the present is. 

But what about the future? Do we "see" what will happen in the future? No, of course we don't--again, not with our eyes. We don't see it any more than we see the past. Yes, we might imagine or "envision" it, but we certainly don't see it as an accomplished fact for the very simple reason that it's not yet, it still hasn't happened.  

The major difference from the past, though, is that while we don't know as an accomplished fact what the future will be, we can at least invest our intellect and creative energies towards shaping it. 

This is something we can no longer do with the past. There's no "shaping" left when it comes to the past, despite all our efforts (aka "spin," denial, delusion, propaganda, disinformation). The most honest, nearest thing to "creating" the past would be, I suppose, the act of interpretation and assessment, always a challenge to both the scope of our perceptions and the force of our prejudices. 

But the future is a whole different ballgame, isn't it. We can indeed invest our intellect and creative energies, hopes and aspirations, preferences, whims and obsessions, loves and hates into shaping the future. The returns are generally not commensurate with the investment; if anything they tend to be exponentially better or worse but not precisely what we in our fallibility and finitude projected. Reality always exceeds our powers. 

How about God? Does He see what will happen in the future? I believe He does. Now do I know what that means? No. And I don't reduce it, again, to some function that we understand as human sight, certainly not to anything as petty as what we call clairvoyance. Relating to God all terms are inescapably metaphorical, including "see." We are talking about a kind of knowing beyond human comprehension. I don't understand it but, yes, I believe it. God sees/knows the future, including our future choices. 

Moreover, reality does not exceed His powers. 

So does that last assertion short-circuit and blow all the wiring out of everything I wrote before about our exercising real choice, freedom, prerogative, will? Not for a nanosecond. There's precisely zero necessity of the one cancelling out the other. 

For two reasons. A fairly shallow but all the same legitimate one, and then another that goes so deep I do not pretend to fathom it, yet I know it's there. 

The "shallow" or simply formulated reason goes like this: if I see you get up from a chair and walk out the door, it means I saw it; it doesn't in the least mean I made you do that. My seeing is not my causing. What I was witness to, I didn't do, and didn't determine. I only saw it, but you chose to do it. (Someone might argue back: "Yes, but on the basis of what you said about things happening excluding the possibility of their not happening, doesn't the fact of your seeing someone walk out a door forever exclude the possibilty of its not happening?" To which the answer is, "Yes, but that is to say nothing more than that it happened. And that it happened was the outcome of the walker's choice; my seeing was an outcome of my choice to look, and without the walker's choice to walk then walking isn't what I'd have seen, so we need to turn the tables and say, not that my seeing it excluded the possibility of its never happening, but rather that the walker's choice excluded the possibility of my seeing him do anything other than what he did at just that moment.") 

Likewise God's seeing is of no necessity God's doing or determining. God sees me making a choice, it's still my choice, even when His seeing is timeless, even when the choice He sees me making is in the future as much as in the past or in the ineffably fleeting moment we call "the present" (a moment that is "past" virtually instantly it ceases to be "future"). 

God's seeing me choose X tomorrow no more negates the authenticity of my volition and prerogative than does your seeing me get up and walk through a door right now. 

That's the simple part of it. 

The perceivable yet unfathomable, apprehensible yet incomprehensible part is the very fact of this will and prerogative, of the indeterminateness presented by human choice, and how it goes to the heart of the the miracle called "the image of God." 

Needless to say, human beings aren't the only creatures with the potential to do one thing as opposed to another. A threatened bear might choose to flee or to stand and fight. A bear doesn't have the freedom not to be a bear, and its choices may issue from a set of cognitive functions radically different from Man's, yet all the same there's some system of assessment and consequent reaction at work there. Which brings me to a marvel and wonder prior to even the appearance of "the image of God." 

I wrote above, "Likewise God's seeing is of no necessity God's doing or determining." But consider a moment where God's seeing was indeed the outcome of His doing. On each day of creation, God looked at what He had made and "saw that it was good." God acted, and the outcome was good, was a good. 

There is something of terrifyingly vast mystery contained in these preposterously simple words. God created, looked, said it was good. To be precise, saw that it was good. Before the appearance of sentient beings, or of even the merest bacterium that might in the most rudimentary way "choose" to go one way rather than another, God saw that some thing He had created, like light, was possessed of a goodness that...was not God. From God, of God, appointed and sustained by God, but...not God. 

He saw this, as the Primordial Observer of that which was not He. 

When God created what was not He, He thereby "created" (I use the word in the sense that the British king "creates" one of His children a duke) Himself not the thing He had created; that is, by His very act of seeing and recognizing He ordained Himself "Observer." 

There was nothing good except God (since after all there WAS nothing but God), until God deigned to make what was not He and was good. This is an intense, terrible (in the word's old sense) prelude and build-up to the climax of creation's supreme good: the Imago Dei in the creature who is not God. 

This is the, I'll use the word again, terrible unfathomability of the  Self-Existent Personhood of Primordial Beneficence  (i.e., "God is Love") willing that, not a cheap knock-off of personhood, not a wind-up pull-string pre-recorded personhood-doll, not a personhood-android or personhood silhouette, but that a fully authentic, good, God-observed, God-known, God-ordained, volitional, creative, prerogative-bearing personhood that is not God should live and move and have its being at the pinnacle of the rest of the creation that is likewise not God, which God likewise recognized as a good distinct from Himself. 

There is no personhood without choice, prerogative, will, volition, indeed of sovereignty, whether supreme or relative. If the sovereignty of God is intrinsic to His personhood, then sovereignty cannot be divorced from the Imago Dei, if "imago" is truly what it is and not a parody, in which the supreme divine audacity deigned to loose personhood upon the created order. If there is not that choice, that freedom, there is no personhood, and so there is no Imago. 

Indeed, if there is not that choice, then no Man, including Jesus, ever possessed it. Which would make a mockery of "...who for the joy that was set before him endured the cross, despising its shame." 

We would have to re-write it, "...who endured the cross because he never chose it." 

And if He never chose it, what then does love mean? 

Easter Sunday Sermon in Wrocław, Poland

I will begin with a verse that is not usually associated with the resurrection of our Savior, but I want to show something profound that is hidden in these words, something that in fact directly testifies to the power, glory, and miracle of Christ's resurrection.

Matthew 16:18

I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

Brothers and sisters, I could spend forty minutes discussing this verse, but there is no time for that. So I'll lay it out quickly. The resurrection is indeed hidden in these words of the Lord, the new life of His kingdom is here in His words, and, yes, the Deity of Christ comes through vividly in these words.

The glory and power of the atoning death, victorious resurrection and coming kingdom are all in these words.

Here Jesus, by means of words and images His disciples, as Jews, instinctively understand, presents Himself as Lord of the people of God. In the wilderness the Israelites were a community, an assembly, in Greek ekklesia, i.e., God's church, but now Jesus speaks of His own community, of His own people, which can only mean one thing. He is the God of this people This is a bold, even startling statement, which can either be rejected as impossible or accepted on faith; there's no third option.

Moreover, this Jesus, like the former "Jesus," i.e., Joshua, will lead his nation, this new community of God, into the promised land, but this promised land does not lie beyond the Jordan River, nor beyond the walls of Jericho. This promised land lies beyond the river and the gates of Sheol, i.e., death. And this Jesus, the definitive "Author and Perfecter of our faith," is indicating that He will go out in front of His nation, across the river, and will himself break down the walls of death with His own body and blood, opening the way for the people following him, His nation, His church, and no gates can withstand him or people who belong to him, who follow him exclaiming "Hosanna in the highest!"

I am convinced that this image, with its deep Old Testament connotations, is what the Lord is depicting here. And one sees immediately how such a meaning directly relates to the words of the apostle Paul:

1 Corinthians 15:55-57

Death, where is your sting? Hell, where is your victory? The sting of death is sin; and the power of sin is law. Thanks be to God, who has given us the victory through our Lord Jesus Christ!

The river has been forded, the walls have fallen, the gates of sin and Sheol have been broken down, the Captain and Conqueror advances before us and shouts,"Follow! The way is open! The kingdom is yours!"

This is the love of God. To bring this to fruition for us, He eagerly gave Himself up—to make His victory our victory, so that "Where I am, there you will also be."

This is the love of God. The risen Lord gave us the victory. The God who says, "Behold, I make all things new," has, precisely, made you and me new:

2 Corinthians 5:17

To anyone who is in Christ, there is a new creation; the old things have passed away, now all things are new.

The old life is gone, you and I no longer live on that side of the river; He has made us citizens of heaven and set us in theheavenly places, in spiritual union with Christ.

Yes, even though we are still here in this world. Nevertheless, on the level of the deepest spiritual reality, we do not belong to this world, but our true home is already whispering to us—within the holy place of our communion with the Father, the Son and the Holy Spirit—whispering to us that we belong to the King of heaven, that we breathe the air of His Kingdom, our eyes are filled with the light of His Kingdom, our hearts reverberate with the invincible life of His Kingdom.

In the opening statement of his letter to the Galatians, the Apostle Paul used one word that we might read speedily without paying much attention to, but that word contains within, like a nuclear bomb contains within a shatteringly monumental force no matter how microscopic it is, so this word contains the greatness and glory of Christ's atoning feat, and the power of His resurrection:

Galatians 1:1-5

Paul the apostle, not by men nor through men, but by Jesus Christ and God the Father, who raised him from the dead, and all the brethren who are with me--to the churches of Galatia:

Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins to deliver us from this present evil age, according to the will of God and our Father; to Him be the glory forever and ever. Amen.

The word "deliver" is full of powerful meaning. In fact, the entire phrase "deliver us from this present evil age" expresses Paul's perception of the feat accomplished by Christ's death and resurrection. The apostle tells the Galatian Christians that the Lord gave Himself for our sins in order to tear us out of the whole order and spiritual regime surrounding us, so that we are no longer part of it, no longer share its dreams, its passions, its depravity or its destiny.

Can you imagine that a single feat could ever do all that? Yes, one deed can, when the deed is performed by God the Creator Himself, Who destroys the old fallen order, creates a new world, and makes His children part of this new never-ending world.

Which is confirmed by the Lord's words in His prayer to the Father just before His sufferings: "I gave them your word; and the world hated them, because they are not of the world, just as I am not of the world."

And the words of Paul witness in confirmation that, yes, He achieved this and, now, we have been transferred into the kingdom of light, the kingdom of the saints. Victory!

The apostle John recounts this victory in the following words:

'Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.)

So the disciples went back to their homes. But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” Mary replied, “They have taken my Lord away, and I do not know where they have put him!” When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni” (which means Teacher). Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them what Jesus had said to her.' (John 20: 1-18, NET Bible)

"I am going to my Father and your Father, and to my God and your God." The whole import and design of the Atonement is encapsulated in these few shatteringly moving words.

"Why did You DO all this, Lord Jesus?!" "That my Father might become your Father again."

Yes, to make His Father again the Father to whom we turn with boldness, with childlike trust, without fear of cruelty or rejection.

"You must enter the kingdom as a little child."

Is that so hard to understand? We are all children, all of us, all the time. Even those of us over sixty, eighty, andmore! We have all been someone's children since we were born, and we will always be their children, we will never forget what it means to be someone's child.

But the world forgot what it means to be God's children. The terrible gates of Sheol and the river of death cut us off from our true Father, and we became orphans, lost, wandering, and falling into all kinds of wretchedness and despair.

But the river is forded. The walls and gates are broken down. And the Conquering Commander, Living and Mighty, rushes ahead into the promised land, calling out to us, "Move! Let's go! The way is open! I've opened it—because I love you!"

Tell my brethren, say to my people, I am going to my Father and your Father. To the Father Who sees in secret and rewards openly. To the Father, Who knows you better than you know yourselves. To the Father, whom I've given you to know.

Such is the glory, grace and miracle of the Christ's Resurrection. In the light of this glory we, together with the apostle Paul, declare in full assurance:

"For this reason I suffer so; but I am not ashamed. For I know in Whom I have believed, and I am confident that He is able to keep what I have entrusted to Him for that day." (2 Timothy 1:12)

We know in Whom we have believed. We know Him in whom we have believed: "And this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent."

We have come to know our Father now, and continually, unceasingly come to know Him, always more deeply. As the Apostle Paul wrote to the Galatians, "But since you have now come to know God, or rather, have been known by God...." Our Father has come to know us. This, above all, is His feat. In this is love, not that we have loved God, but that He first loved us. The resurrection made Him our Father again. The power of Christ's feat made us His children again. This is the joy in which the Lord broke through the walls and gates of death—to make it so.

Jesus' love for His Father brought the Father's love to us again, when the living Son of God came to abide with us together with the Father and the Spirit, one God forever and ever:

Galatians 4:6: But because you are sons, God has sent the Spirit of his Son into your hearts, crying out: "Abba, Father!"

From the depths of that same Spirit, who abides with us by the feat of the Risen Lord, we cry out, "Yes, Abba Father, Christ is victorious! Christ lives! Christ is coming! For Christ is risen, He is truly risen!"

No Christian Faith Without Resurrection

 There is no Christian faith without the Resurrection.

"Christian faith" means two things: one is the "body of faith," the teachings, the Gospel, the historical "Christ-Event" that is the substance of our faith. What people call "the Christian faith." Without a Resurrection, that simply wouldn't be, any more than it could exist had there never been any Jesus at all.

The other thing "Christian faith" means is, a Christian's faith, the believer's own relationship of trust, devotion and fellowship with the Risen Christ through the Holy Spirit. Obviously, that is only possible if the Risen Christ is there, as indeed He is. And so, that kind of Christian faith, likewise, the immediate personal Christian experience, couldn't exist were there no Resurrection.

Someone might reject the idea of the resurrection but admire Jesus as a noble humanitarian figure. But as C.S. Lewis pointed out so well, anybody who wants to reduce Jesus to that will have to do a lot of cherry-picking, cutting out all the parts that are inconvenient to the preferred profile--like things Jesus said that people would have written off figures like Ghandi and Martin Luther King as lunatics for saying had they said them. Once you start down that road, then on what basis do you argue that ANYTHING in the story of Jesus is true--just because it's the part you like? That's a doomed experiment, a quixotic, deluded quest, utter chasing after the wind--one might say, after a ghost.

A Resurrection-less Christianity is not the Christian faith in EITHER of its essential meanings, neither the true message of God's redeeming act in Christ nor the believer's real, lived experience of it.

Triumphal Entry Sermon, 2023 in Poland

This was my first time preaching in Russian again in about 15 months, after getting "stuck" in America due to the war in Ukraine. I was in countless pulpits in the USA from March to December 2022, but not speaking in Russian. I delivered this sermon at the Baptist church here in Wrocław Poland where I have now been, as of this date, one day shy of a full month.  

Revelation 6:10 They cried out with a loud voice, "O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth? 

"How long, Lord, how long?" - cried the souls of the saints in the book of Revelation. 

Has such a cry ever risen from the depths of your soul to God? I'm sure it has. Perhaps especially in the last year, more than ever, but certainly not only. For life is always, even in relatively happy times, a challenge, often a path of tears, sometimes a desert in which there is no room for rest or refreshment. At such times our hearts cry out to God, "How long, Lord, how long?"

Let me offer an unexpected answer to this question that at first will seem the very opposite of comforting, but bear with me--by the end of the sermon things should be clearer. And so, the answer I have in mind to the question "How long?" is: "Forever."

Hebrews 12:2 ...fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.

[AT THIS POINT IT WAS NECESSARY FOR ME TO SPEND A FEW MOMENTS CLARIFYING SOMETHING ABOUT THE RUSSIAN TRANSLATION, SPECIFICALLY AN EXTREMELY UNFORTUNATE MOMENT IN THE TRANSLATION OF THIS VERSE WHERE, INSTEAD OF "FOR THE JOY SET BEFORE HIM' IT READS 'INSTEAD OF THE JOY SET BEFORE HIM', WHICH HAS LED TO MANY CREATIVE, IMAGINATIVE BUT WRONG INTERPRETATIONS AMONG RUSSIAN/UKRAINIAN-SPEAKING BELIEVERS AS TO WHAT THIS JOY WAS THAT JESUS TURNED DOWN, THE MOST COMMON EXPLANATION I'VE HEARD BEING THAT THE "JOY" THAT HAD BEEN SET BEFORE HIM AND HE'D DENIED WAS THE DEVIL'S OFFER TO RULE THE KINGDOMS OF THE WORLD. IT'S A GOOD TRY, OF COURSE, BUT SIMPLY WRONG, BECAUSE THE CORRECT TRANSLATION THERE IS NOT "INSTEAD OF" BUT "FOR," AS IN "FOR THE SAKE OF, IN ORDER TO ATTAIN." SO THAT IS WHAT LIES BEHIND THE WORDS OF EXPLANATION FOLLOWING.... I BEGAN BY QUOTING THIS PHRASE FROM THE POLISH BIBLE, TO ILLUSTRATE IN A LANGUAGE THAT WOULD BE CLOSE ENOUGH TO RUSSIAN/UKRAINIAN FOR THE CONGREGATION TO IMMEDIATELY HEAR/FEEL THE DIFFERENCE. IN POLISH THE WORD FOR "FOR" IS "DLA" WHILE IN RUSSIAN/UKRAINIAN IT'S "DLYA," AND THE REST OF THE PHRASE IS ALSO SO CLOSE TO RUSSIAN/UKRAINIAN THE CONGREGATION IMMEDIATELY GOT THE POINT.]

Polish: który dla wystawionej sobie radości...

The Greek word here, translated "for" in the Polish Bibles (and English and German and Spanish and French and pretty much all the other Bibles in the world!) can mean both "instead of" and "in exchange" or "in return," just as for example we hand over money in a shop not in order to not receive, but to receive something. "Instead of" our money we'll have what we wanted to get, precisely because we gave up the money FOR it. 

Which of these nuances the Greek word contains depends completely on what's being talked about, i.e., the context. And the whole context here in Hebrews insistently and dramatically tells us that the Lord suffered in order to realize and receive the joy that was set before him. If we fail to grasp this, understand this, then we are missing a profound lesson about our own life's journey. 

In Hebrews 11 the writer carefully builds and emphasizes one powerful theme, i.e.: God's saints in the Old Testament always had their eyes fixed on a certain horizon, on the promise of God ahead of them, and for the sake of the promise set before them they endured everything - yes, even when they did not receive the promise in this earthly life. The writer brings this story to its climax, its peak, of course, in the person of our Saviour Jesus, who likewise kept His eyes fixed on the promise and joy set before Him and for its sake, not against it, He endured, here on earth, everything, right up to the unspeakable torment of the cross and punishment for our sins. 

His sufferings came about not instead of joy, but for the joy that finally arrived when He sat down at the right hand of the Father, not only to the fulfillment of God's redemptive design but to the justification of the faith of the Old Testament saints who endured everything for the joy set before them, the joy of God's promise. They, to the best of their capacities, and Jesus in the fullness of His perfection, put into practice what these words from the Sermon on the Mount call us all to do:

Matthew 6:33-34 But seek first the kingdom of God and his righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.

In the Sermon on the Mount the Lord calls us to strive, as the main goal and meaning of our life, for His eternal kingdom. Do you see the connection? Here the Lord is talking about exactly what the writer to the Hebrews was talking about. "Seek first" means "constantly and with all your heart". It means "set your eyes on the kingdom" and "never stop, never give up". The Lord says "and all these things shall be added to you", which means we mustn't make "all these things" our driving aim and obsession. If we need 'all this', the Father will give us "all this," but that's His concern, while ours is to trust in Him. Our concern, our task, is to 'seek first the kingdom of God'. Step by step, day by day, fulfilling now what He has given us to do now, regardless of what happens tomorrow. This is exactly what Jesus did, right up to the cross. He continued to walk through Galilee, glorifying the Father, even though His path led to the cross. He continued to walk through Samaria, glorifying the Father, even though his path led to the cross. He got on a donkey and rode into Jerusalem, allowing the people to exultantly hail his arrival, even though his path led to the cross. Day by day, step by step down the path indicated by the Father. Why? Because that path led to the cross and...beyond. How long does the path go on? Infinitely. "How long, Lord?" "Forever." 

And that is the whole point. That is the essence of our faith. 

The Way is eternal, infinite. "I am the Way, the Truth and the Life." Jesus embodies the Way we've been made part of, and that Way goes on forever and ever. How long will we walk on this Way? Forever. 

How long, Lord, how long? Eternally, forever. 

No, course, the sufferings and difficulties, the sorrows and hardships we endure along the way are not eternal, but the WAY is, because the way is His. Never wish for the way to end. It won't. It will lead directly to the kingdom that we "seek first."

And for this joy that awaits us, we, like the Old Testament saints and, in the ultimte sense, in the likeness of "the Author and Finisher of our faith," endure the suffering and sorrow that encounter us on our earthly way, never forgetting that the way is His, we are His, and the road is His, paved by His body and blood.

That's why I said that, in a certain sense, the answer to the question "How long?" is "Forever". Not injustice, not crime, not evil, which will all be destroyed by the fire of God's holiness, but the Way that will guide us safely through it - that is forever. And we're already in this way, on the way, the neverending path, whatever the fleeting sufferings we must face. 

Thanks to this, with new eyes, with reborn eyes, we look and perceive everything, in everything we see a concrete step closer to eternity, a genuine stage in the approach of God's kingdom and the Day of the Lord. 

The Lord Jesus was approaching Jerusalem because nothing in heaven or earth could hinder the approach of the Father's kingdom of glory. Jesus was not just moving in that direction; no, His every step mirrored the approach of the Father's kingdom in His direction. And guess what? The same is true of us, for He made us part of His infinite journey, of His approaching glory.

Let's read about how the Lord Jesus fueled the approach of the Father's kingdom by, Himself, approaching the cross and what awaited Him beyond the cross. 

(Read Matthew 21:1-11)

Now picture Jesus riding into Jerusalem, and the people waving palm branches, shouting: "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" Among them you see the jubilant, closest friends of Jesus. For them this is the beginning of the kingdom on earth. They cannot imagine that in just a few days they will flee in fear and forsake Jesus. There are also those in this crowd whose lips are still and whose voices are silent and whose eyes are full of hatred. They want to destroy this Jesus. He is dangerous to them, He threatens their authority. Among the crowd there are also those who have little or no idea what is going on. They may never have heard of Jesus of Nazareth before - they just heard the commotion, came to see what was going on, and joined in the fun and excitement, so here they are shouting along with the rest, not even knowing why! Such is the power of crowds. A very dangerous power.

Jesus knows all this and, knowing it, rides on - the Lamb of God who takes away the sin of the world, presenting Himself to God for all those standing here, giving Himself up for them, surrendering Himself in love to the Father. 

The real glory of the so-called Triumphal Entry is hidden in the heart of Him who "for the joy that was set before Him endured the cross, despising its shame". He knew. And because He knew "what for," He never retreated. Only forward. No other direction in God's infinite way.

Matthew, in recounting the events of that day, quotes the prophet Zechariah, whose words were fulfilled in the Triumphal Entry. However, Matthew does not mention in this gospel Zechariah's further words, only a few verses after the famous prophecy. 

Zechariah 9:11 As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.

In this prophecy resonate the Lord's words at the Last Supper: "This cup is the cup of my blood, the blood of the covenant." 

To "set the prisoners free," by offering His body and blood, this is why Jesus rode to Jerusalem that Sunday in Palestine two millennia ago. This too was "the joy that was set before Him". Not for the hosannas that sounded that day, but for you and me, for every soul that has ever received and will ever receive, while there is still time. For time does not stop, but races forward. Just as we are racing on to the consummation. 

Only forward. There is no other direction on God's infinite path. Only forward. 

Brothers and sisters, not everything ahead is wonderful. 

But everything wonderful is ahead. 

Of course it is. Where else would it be if not ahead? 

There is no other direction, no other way, no other life, no other truth, except for Him who is the Way, the Truth and the Life. And having Him, we have everything. So, forward! With Jesus. No matter what, every step is a step of triumph, because His way IS eternal triumph.

MUGGING

 People have asked me what differences I notice between American culture and other cultures, or what changes I notice in American culture after spending years at a time away. 

A major quirk of American culture--one I've observed evolving, really, even since my 20s--is the extent to which we "mug." We mug obsessively, absurdly. 

We have become addicted, generally as a socioculture (not everyone, of course), to cartoonishly over-selling with all kinds of facial contortions and inflectional gymnastics whatever it is we're saying, no matter how mundane, quotidien or innocuous (punctuated with "like" as many times as it takes to convey, "But I don't mean it EXACTLY, only 'like kinda sorta,' just in case you think I'm coming on too strong"), often at a frenetically frequent shifting pace--as if a single sentence of, say, 25 words could contain five major and distinctly different emotional peak experiences. (No, life doesn't work that way, no matter how "Hollywood" you wish it was.) 

Often there is this weird, to-the-side glance accompanying it, as if looking to some invisible advocate standing nearby to help get through it, like eye-whispering to an invisible friend, "Can you believe I have to go through this?" 

All of this seems, to me, to proceed from a vast collective insecurity (read, FEAR) that we are going to be misinterpreted and there's going to be a traumatic explosion of some kind if we're taken wrong. The mugging has a deeply apologetic, obsequious edge to it, even a creepily cowering physical attitude attached to it, as if the person is begging forgiveness in advance for even existing. 

More and more I see a corrosive, pernicious FEAR warping American powers of communication into something cartoonish, infantile, stunted. Worst of all, when adults no longer know any other way to express themselves and model nothing but this to their children, there is little hope of the children's ever breaking out of and beyond it.

Part and parcel of this, I'm utterly convinced, is our nearly complete loss of faith in the meaning of words. So we try to compensate with emoting, mugging, resorting to a virtual "sign languge of the face," as if to say, "You don't have to hear a word I'm saying, just look at me."

Perhaps the greatest fear of all is fear of precisely the mundane, quotidien and innocuous, the terror of finding one's own life is mundane, quotidien and innocuous. And so, like the characters in Alice's Wonderland racing to stay in the same place, people frenetically over-act their way through life's most generic communications scrambling to out-race the "quiet desperation" Thoreau spoke of. That's a race no one wins. Ever. Unless it's won by stopping and embracing the silence and solitude of one's terrifying, ostensible obscurity. The obscurity is both real and ostensible. The first must be embraced in order to uncover the meaning of the second.

Does Time Exist?

(Something I posted on Facebook, about "Time") 

Time. Does it exist? Well yes, of course it does."Time" is the word we apply to a manifestly self-evident reality, a part of God's creation. Once I was five, now I'm sixty-five. That change is fact. Our sequential experience of...experiences, our memory of them (the past) and our anticipation of them (the future) is all what we neatly tie up in a handy definition: "Time." 

Which is not to say, however, that everything we suppose Time to be is accurate or real. There might be things that we think Time is, which it isn't at all--which aren't "there." So in that sense it would be legitimate to say that "Time"...at least what you always assumed Time was...doesn't exist. 

The pop-science-fiction notion of a "time tunnel" (fancifully depicted sometimes as a long corridor with doors lining both sides) is one that I am quite sure isn't really there. That kind of Time, I'm convinced doesn't exist. There is no "back there" you could do a U-turn and go back to, no matter what sort of time machine you try to devise. No machine can ever be ingenious enough to transport you to a place that doesn't exist. There is no corridor, no doors behind which the two-year old you or the twenty-year-old you, and all the people you knew then, are hiding, and if you could only open that door you could live that day again. No, there's no time tunnel with swirling, psychedelic wallpaper. It doesn't exist, not that kind of "Time." There's no "back there" to go back to. 

Nor is there any "up ahead" to travel forward to, at least in any other time machine than the one you and I are riding right now--it's called life and it's transporting us into the "future" absolutely every moment. Of course, "the future" never ever gets here. The only thing that ever "gets here" is...Now, since Now is all we ever live in. 

Time is only ever measured, perceived, quantified, by change. I think that's because, ultimately, time IS change and change IS time. Time doesn't propel us forward to some presumed point farther down a putative corridor, as much as the unrelenting morphing of space (in the "space-time" synergy that includes all matter) creates, actually IS, "time," i.e, the sequence of change, motion, development to which we give the name "time." 

So where is the five-year-old me? Well, right here of course, writing this post. I am what the five-year-old me became. That becoming is the phenomenon we register as time. There's no other five-year-old me somewhere "back there," because no "back there" co-exists with Now at different points along the tunnel, since there's no tunnel. There's only now--"Now" generating the change we call "Time." 

It's kind of like the image of a balloon being inflated. It only inflates by being one and the same balloon, and its state at any moment is the sum of all the states through which it has developed. It's not five or twenty or a million different balloons all scattered along a time continuum, since the whole balloon is right here, right now. If it weren't...there would be no time. If there were no motion, no change, no unfolding or development in matter (and the space defined by matter), there would be no time. No one, after all, has ever identified or located a thing called "Time" in isolation from space and matter. No one's ever found the "tunnel," because, I feel sure, it isn't there at all.

(To this a friend wrote asking "What about eternity?" and the popular notion that the Bible reveals tim itself will finally cease to exist. I replied....)

As for eternity, no, I see no biblical foundation for the idea that there is no time in eternity. Time is a function of created reality, of movement and development, of limitation--and we will always be limited, since to be unlimited is to be God. There is a single verse in Revelation that is used as justification for the idea that time will stop existing, and that's where the text says "there will be no time," but that verse is not pointing to the cessation of time itself; it means there will be not time FOR certain things. Just like I would tell someone, "I'm sorry, there's no time" (e.g., for a conversation after lectures, because I must rush to the dentist).

(The friend further wrote that, understanding my last reply, there still remained the question of what, then would be the gauge by which time would be measured in the absence of the heavenly bodies, as the book of Revelation says "There will be no sun there." I replied....) 

But there will be movement, change, growth, progression. And space. For something to move from one place to another, or develop from one state to another, requires time (we know it does because we have to wait!). Even in our present universe, our solar system's star that we call "the sun," isn't of course the only sun with planets orbiting it. Or even in our own solar system, Earth isn't the only planet orbiting our sun. Other planets orbit our sun at different rates, and, also, they revolve at different rates. So even in our own solar system, not even to speak of other systems throughout the universe, the measurement of time is relative. There is no "day" or "month" or "year" on, say, Venus the same as our "day," "month" or "year." The constant factor throughout all creation, however, is "time" understood as the present moment embodying all change and motion and "becoming" that has ever taken place.

(My friend replied that, yes, time measurements, or rather their standards, in the given order of creation are relative, but the question is still, what would be the gauge or standard in the eternal kingdom. I replied....) 

God. 

Perhaps that is the deeper meaning concealed in the revelation that there will be no sun. Not simply as a source of light, but as the orientation of all reality and its movements.

We, as created beings, contingent, finite, dependent, will eternally be in movement toward the Creator. In movement toward His creative love, wisdom and purpose which will be expressing themselves through us. Movement is time. Becoming is time.

(And, finally, I added this contemplation....)

At first glance, my thoughts might strike some as a bunch of mystical gobbledygook, but that's only because we are so inured to our fantastic, actually preposterous fairy tales about time tunnels (entertaining as they can be), and useless (if, again, entertaining) theorizing about things like, what would happen if you went back in time and killed your own grandfather. Talk about gobbledygook! What I'm talking about is infinitely simpler and manifestly based in simple reality. Here we are. Everything that has ever been has grown into everything that's here right now. There's no time tunnel, no hall full of doors to visit. This is it. Everything you see and do and are right now is "Time" in action. You're producing it as much as it produces you.

Again at first glance, some might think that such a view of reality would tend to divorce one from the past, from its lessons, from respect for our forebears, even from faith since faith depends on what God has done in the past. "If there's no Time Tunnel, then there's no Back There, so there's no Past, so the Past doesn't matter, if that's so!" No, not at all. It only takes a moment's further reflection to see how perfectly wrong that is. On my view, the past is infinitely nearer and intrinsic to everything we are now because, in fact, it's all here now, in us--we are nothing but everything that has been, now here at this moment of everything's continual becoming. Yes, that brings us, to my thinking, FAR closer to the past. It's as near as our every thought and breath, it makes who and what we are right now. That's sure a lot closer than some fictitious past hidden away in other rooms back there in the corridor.