Rereading Sacrifice in the Old Testament

The Following is a guest blog by Allan S. Contreras Ríos

What alternative is there to atonement theories that do not seem to grasp or be grasped by what God did through Jesus? A shift needs to be made, if God is not violent, who is? If God did not come up with the idea of a sacrifice, who did? To find an answer, the story of the first sacrifice and the story of Cain and Abel will be analyzed below that will challenge the presumption that God requires sacrifice of a deadly kind; that God is angry and is violent. Could it be that humans are the author of sacrifices, and it is humans who are angry and violent?

This question challenges another popular misconception: “If it is in the Bible, God wanted it.” It is important to state that just because something is in the Bible does not mean that God requires it, or that it is a need of His, or that He agrees with it. There are many sinful things written in the Bible, there for the purpose of teaching humankind to practice the opposite. [1] Given the question of the origin of violence and the challenge to this basic presupposition, let me propose an alternative reading to the first sacrifice and the first murder.

Sacrifices Before the Law And God’s Sacrifice

To demonstrate the consequence of evil initiated by Adam, God makes the first sacrifice in order to clothe them (Genesis 3:21) because they are ashamed.[2] This is important theologically because, “The garment given them is special…. A kuttōnet is always worn by one in authority (Genesis 37:3, 23, 31–33; Exodus 28:4, 29–30 … [15 x in all]; 2 Samuel 13:18–19; 15:32; Isaiah 22:21; Job 30:16; Song of Solomon 5:3).”[3] God covers their nakedness (shame) with something better than what they could do on their own (Genesis 3:7). In Galatians 3:27 Paul says “all of you who were baptized (Romans 6) into Christ have clothed yourselves with Christ.” “Where sin increased, grace abounded all the more (Romans 5:20).”

It is important to see that the first sacrifice made was by God in order to cover humankind’s shame. God had to appease a soon-to-come wrathful humanity (the next chapter, in Genesis 4). This is the complete opposite of what most atonement theories teach.

Cain and Abel’s Sacrifice

Cain and Abel brought an offering to God. Cain gave from the fruit of the ground, while Abel brought from the firstlings of his flock and of their fat portions. Things get complicated when God accepts Abel’s sacrifice and not Cain’s. In a traditional reading, God seems to be demonstrating favoritism toward Abel. And many Apologists give several explanations of why this is so, some of these explanations include:

  • Cain brings what he wants, Abel brings the best.
  • The soil was cursed by God (Cain is offering from what is cursed).
  • Cain brings less than what he is supposed to. Abel brings the exact amount.
  •  God required a sacrifice of blood, not fruits

What is never asked and answered is, when did God ask them to bring an offering or sacrifice? What were God’s requirements? Hebrews 11:4 only says that “Abel offered a better sacrifice than Cain did.” But nowhere in Genesis 4 – or the rest of the Bible – is there any request from God to do such a thing. So, why did Abel conceive this idea of an animal sacrifice? The only previous recorded example was when God clothed Adam and Eve after the Fall. As suggested previously, given a retrospective view, perhaps it was God appeasing humanity’s wrath, not humanity appeasing his wrath. Both brothers may have had a mistaken assumption.

Abel brings a sacrifice to a God who did not ask for one, because in reality there is no wrathful God to appease.  On the positive side, at least he demonstrates a willingness to please God, and so the Lord had regard for Abel. On the other hand, Cain sacrifices Abel since his previous sacrifice was not pleasant to God. Abel found an outlet in the bloodletting of the sacrifice for the violence inherent in all human beings, Cain had no such outlet and so killed his brother instead.[4]

If we follow this logic, the significance of the sacrifice takes on a completely different meaning than that found under the logic of traditional atonement theories.

A mistake is made; the lie of sin and death remains intact. Abel offers an animal’s blood to appease God’s wrath (the lie of sin), something God did not ask for. Cain, in turn, offers his brother’s blood (the lie of death), even with God’s forewarning against such an act, the murder was committed. Two options arise: kill your brother or love your brother. These are the two options open to humankind. Unfortunately, humankind chooses – frequently – to murder the brother.

Given this understanding, Jesus mission does not begin in His death. In order to expose the lie projected onto God (that it is divine anger that requires sacrifice), Jesus exposes the source of anger in his encounters with the leading Jews. With His death the exposure of the lie is complete as is his absorption of human anger. With His resurrection there is an overcoming of the worst that human anger can mete out. He exposes and displaces the lie with the truth of love for the brother. “For one will hardly die for a righteous man…. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:7-8).


[1] For example, many people in the Old Testament were polygamists, even many of the key characters (heroes of the Bible), but God did not want this or looked at it as if it was right (Genesis 2:24; cf. Matthew 19:3-12). The Bible is written not to tell humankind God’s needs, it is written to tell humankind what humankind needs in order to be the “image-bearer of God.

[2] This is an assumption; Genesis 3 does not specifically describe a sacrifice. “…but immediately in chapter 4, Abel knows to bring an animal sacrifice to God. And the Israelite reader would think of sacrifice, as well, because in the Tabernacle the skins of the animals went to the priests for clothing and additional income. (Allen Ross y John N. Oswalt, Cornerstone biblical commentary: Genesis, Exodus, vol. 1 (Carol Stream, IL: Tyndale House Publishers, 2008), 57.)”

[3] David W. Cotter, Genesis, ed. Jerome T. Walsh, Chris Franke, David W. Cotter, Berit Olam Studies in Hebrew Narrative and Poetry (Collegeville, MN: The Liturgical Press, 2003), 35–36. N. T. Wright explains in The Day the Revolution Began, “Humans were made to be ‘image bearers,’ to reflect the praises of creation back to the Creator…. Humans are made to worship the God who created them in his own image and so to be sustained and renewed in that image-bearing capacity.” After the Fall, humans “abdicated their vocation to ‘rule’ in the way that they, as image-bearers, were supposed to.” Humans had authority, and even after they exchanged it for a lie, God covers them with an authoritative garment.

[4] David W. Cotter, Genesis, ed. Jerome T. Walsh, Chris Franke, y David W. Cotter, Berit Olam Studies in Hebrew Narrative and Poetry (Collegeville, MN: The Liturgical Press, 2003), 42.

Can Nations be Christian?

The following is a guest blog by David Rawls.

A few years ago, I visited Washington D.C. again, having been to our nation’s capital probably a half dozen times.  I am always taken aback by its history and its architecture.  On this last visit I was admiring the Jefferson Memorial, a tribute to one of our country’s founding fathers and our third president.  What caught my attention were the inscriptions inside of the memorial.  Many of them were references to God.  One such quote reads,

God who gave us life gave us liberty. Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God?  Indeed I tremble for my country when I reflect that God is just, that His justice cannot sleep forever. 

The Jefferson memorial is not the only place where scripture or references to God are inscribed.  The Washington Monument also has scripture verses and references to God.  One could do a search of the whole city and find thousands of references to God.  Our very Declaration of Independence says, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of Happiness.” 

With all these references to God and the faith of some of our founding fathers it makes sense that many believe America is a “Christian nation.”  Yet can any nation actually be Christian?  Does calling a nation Christian make it Christian?  The question can only be answered by discerning what it really means to be Christian. 

The term “Christian” was first used at the church in Antioch.  It is quite possible that these earlier followers of Jesus did not call themselves Christians, but it was name the community gave to the church because they saw that these people followed Jesus.  The word “Christian” simply means “little Christ.”  The city of Antioch called Jesus-followers “Little Christs” because they saw the people of the church imitating the life and ethics of Jesus.  This labeling by the community of Antioch is important because it gives us a huge clue to what it means to be Christian.  The Christian then, is one who has allegiance to the teachings and person of Jesus and seeks to imitate these teachings.  This core is easily seen in other New Testament passages.  Here are just a few examples.

Throughout Jesus’ ministry he called people to deny themselves and take up their cross and follow him. (Matthew 10:38; Matthew 16:24; Mark 8:34; Luke 9:23; Luke 14:27).  In what we call the great commission in Matthew 28:18-20 Jesus says,

All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.

In all these passages we see the theme of allegiance and imitation of Jesus as essential to being a Christian. 

The Apostle Paul understood that allegiance and imitation were key to what it meant to be Christian.  It could be said that at the heart of his letter to the Corinthian church, with its many problems and issues, was the question, “What does it mean to be Christian?”. Paul answers this decisively when he tells the church in 1 Corinthians 11:1 “Follow my example, as I follow the example of Christ.”  Paul was saying that being a Christian means following Jesus

This idea was not unique to Paul.  Peter says in 1 Peter 2:21, “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps.” The apostle John would say in 1 John 2:6, “the one who says he abides in Him ought himself to walk in the same manner as He walked.”  Jesus’ brother James would insist that being a follower of Jesus was not simply a matter of intellectual belief but had everything to do with imitating Jesus’ ways and life.  He would say in James 2:14ff that faith without action (imitation of Jesus) was dead.  The New Testament seems to be clear that to be Christian one must have allegiance to Jesus and imitate his ways.  So, can nations be Christian?

The easiest way to answer this question is to explore whether any nation has ever demonstrated allegiance to Jesus and sought to imitate his ways.  We need to be careful not to make the mistake of thinking that just because people want to be a Christian nation or desire that such a nation exist that it means it is Christian.  A duckling can grow up with dogs and even believe that it is a dog, but even though it tries to behave like a dog, tries to do dog-like things, it can never be a dog.  It is still a duck.  Throughout history nations have called themselves Christian, have claimed to do Christian-like things, but this does not mean they are Christian.  I believe that if we honestly evaluate what is at the heart of nation state, we must say they can never be Christian.  Though some certainly believe themselves to be Christian, they can never be Christian.  Christianity is reserved for those who imitate Christ and follow him.  Let me give you an example of a nation seeking to be Christian and believing their cause to be Christian.

During World War 2 one of the main leaders of a country who called themselves a Christian nation said this,

In this hour I would ask of the Lord God only this: that He would give His blessing to our work, and that He may ever give us the courage to do the right.  I am convinced that men who are created by God should live in accordance with the will of the Almighty.  No man can fashion world history unless upon his purpose and his power there rest the blessings of this Providence.

It is clear that this person believed their cause and their nation was Christian.  So, who said this?  Franklin Roosevelt?  Winston Churchill?  We might easily believe it to be either, but these words were, in fact, spoken by Adolf Hitler.  Hopefully it’s obvious that Nazi Germany was not a truly “Christian” nation.  They neither followed the words of Jesus or sought to imitate him. 

But, can America be the exception?

Again, the criteria we are looking for is following Jesus and imitating him.  Certainly, many Americans believe the nation to be Christian based on superficial statements like saying we are “under God,” but words are not as important as actions (thinking you’re a duck does not make you a duck). One only has to look throughout our nation’s history to see that, as a nation, we have not followed Jesus, nor have we imitated him. 

This is not meant to be overly harsh, but to demonstrate that nations can never be Christian because nations have different interests and agendas. Nations cannot imitate Christ partly because to do so they may cease to exist as nations.  If the heart of being a Christian is loving one’s enemies, then it is safe to say that America and all other nations have never been Christian.  America has always had enemies and even though we invite them to join us and we might even to seek to love them it is only when they seek to serve our interests. 

Christians, on the other hand, are to love their enemies regardless of their actions or intentions.  If Christians are called to put down the sword, then it is evident that America is not Christian.  America and all other nations use the sword to keep people in line and even at times (unknowingly) may be agents of Gods plans.  If Christians are to be “just people” then one can look at American history and see it has not been just.  The stain of slavery and the inequality of women and minorities are just a few examples of our injustice.  Justice for all is a great dream for America and one we should strive for but it has never been realized and since nations are part of the fallen world, they never will achieve this goal.

It is my prayer in writing this blog that the reader will agree that nations cannot be Christian.  Only the church can be Christian.  I love the nation I live in.  I want to be a blessing to it and even strive to live out my Christianity in it.  Hopefully Christians see that the only nation which is Christian is the Jesus nation.  This nation is a nation which has no borders and is without enemies of the flesh, but is a people who seek to imitate and follow the one leader: Jesus.

Questioning the Sacrificial Foundation of Contractual Theory

The Following is a guest blog by Allan S. Contreras Ríos

Traditional Western theology has passed along the idea that God requires sacrifice in order to forgive humanity’s sins. Does this fit with the teaching of Jesus? Why would Jesus ask humankind to forgive others 70 times 7 (Matthew 18:21-22), but God cannot forgive humankind unless something or someone dies? If God really wants to forgive and restore humankind, why does He require a sacrifice in order to do so? Is something wrong with this understanding and the view of God this entails?

Jeremiah 7:22 says, “for when I brought your ancestors out of the land of Egypt, I did not speak with them or command them concerning burnt offering and sacrifice.” This verse raises a question about the commonly understood impetus behind the Old Testament sacrificial system (specifically the book of Leviticus). Contractual theology is built upon the notion that God requires the Levitical sacrifices as antecedents to the sacrifice of Christ, but this verse would seem to contradict this understanding.

Contractual theory, in short, teaches humans are sinful (e.g. original sin/total depravity), everyone violates the Law (in which life resides), therefore they are damned. The contract (covenant) between humanity and God was not working, therefore God provides a way out in the sacrifice of Christ, who satisfies God’s justice by taking humanity’s punishment on Himself, and imputing to them His righteousness through faith in His sacrifice.

In this initial blog I want to suggest the basic premise of Contractual theory, and the theory of sacrifice undergirding it, directly contradicts the biblical teaching in the following ways:

1.   Contractual theology presumes life is in the Law (law keeping or fulfillment of the law), contrary to Romans 8:2 which says life is in the law of the Spirit in Christ.

2.   In Contractual theology those who kill Jesus act according to God’s will.

3.   The ultimate purpose of the mission of Jesus in Contractual theology is not to restore all things (as depicted in Acts 3:21 and elsewhere), but to serve as a sacrifice.

4.   Contractual theory assumes God or the Law require satisfaction for forgiveness, while this seems to contradict the very meaning of forgiveness. If justice is done, it would seem, forgiveness is no longer necessary. Why is there a need to forgive if justice was done in the death of Christ?

5. In Contractual theory, humankind has a debt to pay that requires human blood from a demanding God that rejected not only human sacrifice, but in several verses in the Old Testament, sacrifice of any kind.

6.   God demands humankind to forgive their neighbor, but in Contractual theory He cannot do that Himself without the death of someone.

7. Is it justice if an innocent man is killed to spare the truly evil and guilty? Did God require the ultimate evil, killing the Son of God, so as to meet his need for justice? Does human violence against the Creator simultaneously satisfy the justice of God and the skewed sense of justice that put Christ on the cross?

In summary, the biggest problem with many atonement theories is that, as Richard Rohr so beautifully writes, “In order to turn Jesus into a Hero we ended up making the Father into a ‘Nero’.”[1] In other words, where God requires the sacrifice of Christ, God is the original persecutor of the Body of Christ.


[1] Brad Jersak and Michael Hardin, eds., Stricken by God? Nonviolent Identification and the Victory of Christ (Grand Rapids, Mich.: William B. Eerdmans Pub., 2007), 208.

The Gospel According to . . . Romans?

The following is a guest blog by David Rawls.

“If you believe what you like in the Gospel, and reject what you don’t like, it is not the Gospel you believe, but yourself.”

Augustine of Hippo

 Recently I was listening to a podcast and the speaker was sharing thoughts on the important role which the gospel plays in each believer’s life and in the life of the church. He used the term “gospel” repeatedly. I agreed with his assessment on the centrality of the (whatever we mean by the word) “Gospel,” but, though he said “gospel” repeatedly, I found myself questioning what he really meant when he used the term. “Gospel” has been used so much within evangelical Christianity that no one really thinks about its meaning. It is one of those buzz words which it is expected every Christian or church going person should know. But do we?

For many years I understood the gospel as simply the good news of Jesus making a way for me to go to heaven. I am guessing this is the view many others have as well. The book in the Bible which I thought best supported this view was the book of Romans. My understanding of Romans and the gospel came while I was in seminary. This gospel of going to heaven could be summed up in a popular approach to sharing Jesus called “The Roman Road.” For me the book of Romans existed to share how one could escape the punishment of hell and go to heaven.

The Roman Road goes something like this: We all have a problem, it is sin (Romans 3:23). The problem with sin is that it leads to death (Romans 6:23). God then steps in and makes a provision for us through his son who takes on our death and punishment (Romans 5:8). This is a free gift which we cannot earn (Romans 6:23b). If we want this free gift then we must confess Jesus as Lord (Romans 10:9). For many the Roman Road ends there, though I saw baptism as an essential part of the road as well, as Paul talked about baptism in Romans 6.

This is certainly a simplified look at the Roman Road, but I do believe it represents what many people think about when they think of the Gospel. They believe the good news is that we are doomed but thankfully Jesus died on the cross, so we don’t have to go to hell but can go to heaven. Yet, is this what Jesus meant by good news, and is this what Romans is claiming is the good news?

The heart of the Roman Road is a false understanding of what God desires and what he is trying to accomplish. Central to its thinking is the belief that God’s justice has been violated and that he must receive punishment for sin. This idea sets up a pagan belief that God’s anger must be avenged [sic, satisfied?]. Sin, if it is to be paid for by humans, will mean an eternity in hell. But instead, God allows Jesus (who is perfect) to take on the full wrath of the Father. Once the son takes on this wrath, he is able to impute his righteousness (his good deeds) on us. Inherent in this view is that our main problem is a judicial one. The Father is seen as a judge who is “righteous and holy.”

A verse in Romans which has been misused to support this view is found in Romans 1:17 which says, “For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” The key word which has been misused is the word righteousness. To correct this misunderstanding, I will seek to show two things: First, I will define the word “righteousness” in the way Paul uses it. Second, I will show how this word takes on practical meaning in Romans 8:18-24. By looking at these two things I believe we will have a better picture of what the word “gospel” means.

The Greek word for righteousness which Paul is using in Romans 1:17 is δικαιοσύνη. This word can imply restorative justice as well as judicial justice. Paul uses it in the former sense, instead of the latter. Scholar N.T Wright when defining δικαιοσύνη uses the phrase “God’s covenant justice.” Covenant justice implies not that God must punish people for sin, but that God is committed to making things right in the World. This promise to make things right can be traced through the whole story of the Bible, including Genesis 12 when God said to Abram that he would bless the world through his seed. Any talk of “gospel” must include this idea of making the World right. Anything short of this will misinterpret what God is doing in the World.

When we turn to the book of Romans, we realize that this is the gospel message Paul has been presenting. Paul does not focus on people being punished because God must somehow appease his anger, but Paul shares how δικαιοσύνη is God being faithful to complete the task he has promised. There are many passages which we might turn to in Romans to show how covenant justice works but I want to focus on Romans 8:18-24. In this passage we get a beautiful glimpse of God keeping his covenantal faithfulness to fix the whole World. The passage reads:

18 I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. 19 For the creation waits in eager expectation for the children of God to be revealed. 20 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.
22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. 23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies. 24 For in this hope we were saved.

Paul says in verse 24 “for in this hope we were saved.” This is a key verse that tells us quite a bit about the gospel Paul is preaching. In chapter 8 Paul has been talking about those in the spirit and those in the flesh. We know that in Christ there is no condemnation. Those in the Spirit are those who are in Christ who have given their allegiance to him.

Earlier in this chapter Paul gives hope for those in Christ reminding them that even though their bodies will die they will be raised again. The resurrection becomes a focal point of the Gospel message. It is the good news which says, even when believers are going through difficult times they will rise again.

Now as great as our bodily resurrection is, we find that the human body is not the only thing which will be restored. In the section quoted we find that the Earth waits in eager anticipation for its own redemption. This redemption is one in which Paul says that after the saints receive their new heavenly bodies that the creation will receive its new cosmic body. In Ephesians 1:10 Paul says that Christ is bringing all things under him both in heaven and earth.

God’s plan has been to restore all things, things in heaven and things on Earth. The gospel message is not some bodiless experience separate from creation, but it is very much a physical presence on a renewed earth in a redeemed cosmos. Just as our bodies will not be subject to decay, so the earth will no longer be subject to decay. It is in this hope that we have been saved.

The picture which Paul gives of the gospel is one which is vibrant and multifaceted. It is a gospel which takes the creation project that went off track in the garden and puts it back on course again. Once we realize the true nature of the gospel road, we are able to give people hope and a way to live now. Our hope for a renewed and restored creation pertains to life now in this created order.

Enjoy Your Symptom

The following is a guest blog by Archbishop Apollyon Creed.

Dying is such a pleasure. In fact, the stain of death evokes final pleasure, ultimate fulfillment, ecstatic disillusion, final and full release. The full satisfaction of death will relieve the tension, complete desire, resolve the pain, and the very hope evokes pleasure. Satori, nirvana, desire, fuses life with death so that the pleasure of living is in the dying. Life without death is a weariness, a too muchness. Life reduced by death is manageable, commodifiable. With only so much to go around the very stuff of living, the gusto, the being, the value, the pursuit of more, is made possible. Where would be the living in any but a zero-sum economy, creating the value of more – more money, more power, more importance, more esteem, more fame? What is the point without this surplus value?

This excess evokes desire – the life force itself. The child is drawn into the world, beyond womb and breast, into a fulness of life only where this excess is sparked. The first couple are drawn East of Eden toward heaven’s gate, toward a fulness of cognition and the heights of personhood, only through this weight of glory. The greatest pleasure, the most efficient healing, is the unrelinquishing pursuit of desire. The pearl of great price, the fundamental reality, that which gives coherence to love, passion, and ambition, is pursuit of this excess. By definition, to keep love alive, to maintain the power of life, passion must increase and not dissipate. Every thesis needs its antithesis, every entity a non-entity, every something its nothing, as synthesis and balance is the obliteration of the force and counterforce of desire. The ultimate hope is that there is no reconciliation, no harmony, no peace. The irreconcilable, the eternal war, the ongoing struggle, is salvation.

So it is, all obstructions, every prohibition, each obstacle, in its punishing effect, evokes the possibility of pleasure – keeping desire alive. Rightly understood, the punishment is the pleasure as it is the final end – the short-circuit to ultimate enjoyment. Every pleasure is accentuated, heightened, filled with an eternal weight of meaning, where gallows await. Each of us must take rope in hand, become our own obstacle – law giver and executioner – so that the full pleasure of pain is meted out and enjoyed in our happy compulsions, our splendid depressions, the delights of madness. Resist or do not resist the compulsion to repeat – it is the same. Do not step on the crack, or step on the crack that will break your mother’s back, it does not matter. It is the compulsion, the creed, the prohibition, in its punishing effect, which will deliver you to your savior.

Every young aesthete must learn the first and only rule: do not give way on desire! To obtain the object of desire harbors the grave danger of despair, or worse, boredom.  The young Don Juan must calculate, tabulate, and fixate, not on mere humans, but on the realm of the infinite. Apart from the eternally enduring realm of more, lurks the danger of enduring choice, wholehearted commitment, serious relationship, the death of freedom. To slip from the bonds of earth’s gravity personas, relationships, character, cannot be fixed or settled as desire needs infinite choice – the only true freedom. The gravity of friendship, the weight of marriage, the earth’s material pull will tend to ground the young Jeffrey Epsteins before they take flight. Or the boring additions of the flesh: another mark in the journal, another passion spent, more effort expended, and it may not add up. Indeed, as the Great Master has taught, “the body is meant for fornication and fornication for the body,” but eventually the candle burns low. “I do not feel like doing anything. I don’t feel like riding—the motion is too powerful; I don’t feel like walking—it is too tiring. I don’t feel like lying down, for either I would have to stay down, and I don’t feel like doing that, or I would have to get up again, and I don’t feel like doing that, either. Summa Summarum: I don’t feel like doing anything” (E/O I, 20).

It is best the aesthete learn the discipline and punishment of the ethicist who bears his cross of guilt and delights in moral masochism, his true religion, no matter the name of his God. The lack of being giving rise to desire is the Law Giver, who holds out the possibility of total unity and mergence through law. This religion of lack serves as the ultimate obstacle, the final prohibition, before which God himself must sacrifice. The God is immutable, unmoving, impassable, stone faced, or merely stone, it does not matter.  Death is the coin of this divine realm and all must bow and pour out life to the true divine and in offering the blood of sacrifice his desire is ensured. The God is, of course, the by-product of desire (the true life-force) but better reify and dub divine lest one balk at the eternal sacrifice required by death and desire. No greater delight is there than to do “evil” in the name of God!

All who are weary come, find rest and peace, an end of pain and the fulfillment of pleasure. Every illness bears its own cure, every sickness and suffering its own end. Do not give way on the death of loneliness, the death of lovelessness, the death of friendlessness, the death of neurosis, as judgment has been passed, punishment is extracted and, in the exchange, the immortal soul feels the pleasure of his God. The heightened moral conscience, the intensification of meaning, calls for a propitiating death. The dying may be a dying of self or other, but the world is soaked in the meaning of this sacrifice. Come, bow and worship the drive to death. Enjoy your symptom, while you can.

(From the Editor – Please note that Forging Ploughshares does not endorse the work of today’s contributor, Archbishop Apollyon. The Hebrew term Abaddon, and its Greek equivalent Apollyon appear in the Bible as both a place of destruction and an angel of the abyss. In the Hebrew Bible, abandon is used with reference to a bottomless pit, often appearing alongside Sheol, meaning the realm of the dead. The Archbishop is portrayed as the “King of the Locusts” in Revelation and is also called “The Angel of Death.” In Latin he is known as “Exterminans” or “Destroyer.” Though he has achieved great heights in his religious order, and though his advice is followed throughout the world, we at Forging Ploughshares have chosen to follow one not so well known or popularly heeded.)

The Certainty of Resurrection

The following is a guest blog by Matt Welch[i]

One way of looking at things is: “The only certainty we really have in life – is death.” From this point of view, death is the central fact of existence, the only fate we can be sure we all share; the lone shadow under which we all truly live and move and have our being; the one, final truth binding us all together under the darkness of its cruel, unstoppable power. Death is, no doubt, a terrible, sobering thought. Because we know deep in our hearts that even the people and things we love most, both young and old, are subject to death’s tyranny. We know that, eventually – and possibly sooner rather than later – we and everyone else we know, will die. And, what’s more, none of us can ever know when or where or how any of us will meet our always untimely demise. And so, in a life filled with anxious worry and restless uncertainty, of this one fact all of us can be sure: death is coming. Of this, and this alone, we can be certain. But this, of course, is only one way of looking at things.

And we should probably at least respect the courage of those brave souls who valiantly hold to such a position. At least they have the nerve to admit the brutal fact that death (and therefore nothingness) is the ultimate reality which all of us must face, along with the obstinacy to continue forging ahead through life undeterred, nonetheless. Despite their unwavering belief that death reigns supreme as the undefeated, undisputed, omnipotent king of the universe, before whom each of us must finally, silently, bow down to as lord and master, they not only press on through life but – in an almost heroic act of defiance – even “grab the gusto” in the process.

At any rate, there is, thankfully, another very different (and infinitely more beautiful) way of understanding things. And this very different way of understanding things is through the resurrection of Jesus Christ. If Christ, the Truly Human One, has been raised from the dead, then resurrection life – not death – is the central fact and fundamental truth and essential reality for human beings and for all human history. And this is precisely why the resurrection of Jesus is at the heart of the true form of the Christian faith.[ii] No other form of the faith will do. If the victory of life over death is, in truth, the central fact of history – then death is only what we imagine (apparently through some sort of deception) to be certain. If the resurrection is true, then death only seems to be the ultimate reality of things. Because, if Jesus truly rose from the dead, then death no longer reigns as the sovereign King. Jesus does. If the resurrection is true, then life is the most absolute certainty because, if Christ has been raised, then death does not have the final word. Life does.

If God brought the crucified Jesus back to life then, in Christ, everything has been reversed: the only certainty we have in life, as it turns out – is the resurrection. In the truly Christian understanding of things, only resurrection life in Christ (the life of God) is the central fact of all existence: the one shared destiny uniting all mankind and in fact everything else under the sun. The beautiful truth – over and against the lie of death – is that, in Christ, the absolute freedom of the resurrection has been made an actuality and therefore all of creation can know the sovereign, unstoppable power of life and therefore of love and peace. Through faith, we can know (and faith is, indeed, a higher form of knowing) that, despite all appearances to the contrary, resurrection life is truly “the real.”

Death and resurrection are not just one more dualism among many others. In fact, there is no dualism in Christ. Death is not and indeed cannot be “the real” on the order of, say, God, who has life and being in and of himself. Death is a privation of life; it is a failure to be. The whole story of Christianity is that, in Christ, death has been “swallowed up in victory” by life (1 Cor. 15:54). The resurrection life of the Son of God, then, in order to be what it most fully is, must actually be the real: the central, defining event of all human history. And if the resurrection of the Son of God is truly “the real” – then everything outside of resurrection life is comparable to the well-known analogy of The Matrix. And The Matrix is of course nothing more than a construct which, for those with eyes to see, can be exposed for the false reality that it is. It is only what seems to be real; that which only has the appearance of the ultimate. But it does not have the final word because there is a truer Word, a truer reality, which runs deeper than appearances. And so it is with death and resurrection: one (death) only has the appearance of being the ultimate reality – and the other (resurrection) is the actual reality. One is potentially true; the other is actually the Truth.


And so, in this view, the fundamental truth and ultimate reality of all existence is that, since Christ has been raised, resurrection life is our salvation because death has been exposed as a lie; an imposter, dethroned, abolished and displaced forever by the love of the Father, in the life of the Son, through the power of the Spirit. Viewed in the light of the resurrection, the certainty of death as the central fact of all existence is, as it turns out, only a terrible lie from which Christ has saved us all.[iii] And, since, properly understood, the Lordship of Jesus Christ over death is the central fact of existence, we can (again, by faith) have a new, higher and infinitely deeper form of certainty,[iv] This form of Christian certainty may be properly understood as “resurrection faith” – a faith (or faithfulness) which, as the writer of Hebrews put it, is “the assurance of things hoped for…”[v] For the early Christian writers, it would seem, faith is an epistemology grounded in the faithful certainty of God’s victory over sin and death.

This Christian notion of certainty of course may sound suspicious or even ridiculous to our post/modern sensibilities. But it is difficult to imagine St. Paul having much patience for such modern “sensibilities” grounded – not in the knowledge of the resurrection – but in a human logic he would consider already oriented towards death. For the apostle – who met and communed with the crucified and risen Christ – nothing could be more certain than resurrection. For perhaps the greatest Christian thinker in the history of the church not named “Jesus,” there is no more central fact, no more fundamental reality, and no other greater certainty than that of Christ’s total victory over death:

“But now the Anointed has been raised from the dead, the firstfruits of those who have fallen asleep. For, since death comes through a man, resurrection of the dead also comes through a man. For just as in Adam all die, so also in the Anointed all will be given life.”[vi]

For St. Paul, resurrection life is a certainty. And not merely a potential reality for some – but an actual reality for all. A reality to be appropriated, to be sure, but a reality, nonetheless. For Paul, one form of certainty (that of death) has been displaced by another form of certainty (that of life): “Just as in Adam all die, so also in the Anointed all will be given life.” Through the resurrected life of Jesus, we come to know the Truth which is stronger than death: that, because of God’s great love for us, death has indeed lost its sting since, after all, death’s sting was its certainty.


[i] I dedicate this, along with all future contributions to FPS, to my dear friend, Dr. Paul Axton.

[ii] The false form of Christianity has at its idolatrous heart, of course, the logic of sinful desire, violence, deception, and exchange (the law of sin and death): “Let us do evil so that good may come.”

[iii] See 1 Timothy 4:10, “For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe” (ESV).

[iv] For instance, most days, the only thing I am certain of – is that hope that we have in Christ.  

[v] Hebrews 11:1, (ESV). Emphasis (of course) mine.

[vi] 1 Corinthians 15:20-22, from David Bentley Hart’s (magisterial) “The New Testament: A Translation.” Emphasis mine.

Our Church’s Biblical Journey to Allowing Women in Leadership

The following is a guest blog by David Rawls.

Recently, my local church family made the decision to allow women to serve in leadership roles in our church community. Since the founding of our church in the early 1970’s these roles were only open to qualified men. The view of our church (and the view which I held for many years) was that the Bible does not permit women to serve in leadership in the church. Throughout my Christian Journey whenever I heard that a church had allowed women to serve in such leadership positions I immediately believed that they had watered down the scriptures. In my mind I believed such churches were simply compromising to secular society, which was seeking to rid itself of all beliefs and systems the church held dear. If I were to accept egalitarian leadership, it would simply be a slippery slope to allowing the Bible to say whatever culture wanted it to say.

Today I no longer believe that allowing women to serve in leadership is the root of secularism or a denial of scripture. If anything, I have come to believe that allowing women to serve in leadership is not only culturally right but biblically correct as well. How could I make such a change? How could our church make such a change? The answer lies in seeing the story of the Bible.

Early in my Christian journey I was taught that we can see scripture through two lenses. The first lens was a liberal one. This lens allowed one to interpret scripture through different starting points. Each starting point was based upon one’s experience or background. This starting point was a springboard to such things as liberation theology, feminist theology, LGBTQ theology and an assortment of other systematic theologies. I whole-heartedly rejected this way of seeing scripture because at its foundation was human experience rather than God.

The second lens I was taught to see scripture through was a conservative one. In this approach, one seeks to use all hermeneutical tools available to try and determine what the text meant to the original audience and then seek to make it applicable to today’s audience. This approach was a very systematic approach to the Bible. The belief was that the Bible had set categories (i.e. God, Jesus, sin, salvation, atonement, end times, women’s issues etc.) If we understood these categories correctly we could systematically find scriptures to back up what we believed the Bible to be saying. Therefore, if we believed that women were not permitted to preach or lead we should be able to go and find scriptures which could prove our point of view or disprove it.

There is some value in this historical/cultural approach but I find that it, too, makes some of the same mistakes as the liberal view. This is why I have opted for a third way of interpreting scripture, one which focuses not on turning to the Bible as a source of propositional truths to decipher (although propositions have their place) but on a story to understand. The method I’m referring to has been called “narrative theology.”

The central assumption of narrative theology is that the Bible has a story to tell. It is not an “encyclopedia” of “facts” we can use to build a case for our beliefs; rather, it is a story of God’s great renewal project of the whole World. The story of creation, the fall, a family, a nation, a messiah, a church and a new creation are not illustrations on how one gets saved and goes to heaven, but they are the framework from which all things must be interpreted in scripture.

So, when discerning whether women can or cannot serve in leadership of the church we decided to look at this issue through the narrative of scripture. The narrative of scripture forced us to look at the whole forest before we could even decipher what individual trees in that forest might be telling us. Here is the story we saw concerning women and leadership.

Understanding Gender Roles Narratively

The story begins in the garden. In the creation account we learn right away that God saw no hierarchy between men and women. They were created equal and they had a task to do. They were invited by God to help manage all of creation. Genesis 1:28 says,

God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

Genesis 1:28

This was God’s intended design—male and female working together on a common project. Yet it is not long before the story takes a sharp turn and God’s great creation project went wrong. In their arrogance the man and the woman decided they knew what was best for themselves rather than trusting in God. So, in Genesis 3 we see the results of the fall. Many complementarians (people who believe that women should not have leadership roles in the church) will admit that man and woman were to rule equally but that the fall changed this plan. Our church, however, did not see this in the story. What we saw in the story was not a change in God’s plan but a change in people. Our old view was that, after the fall, God wanted men to be in charge over women. When we carefully read the scriptures we saw the story was trying to tell us something completely different.

In Genesis 3, after Adam and Eve’s sin, God curses the serpent and the ground. If you read the text carefully, you’ll notice he never curses Adam or Eve. Yet they are told that because of sin the world has been altered. Growing crops for the man will not come easy. For the woman child bearing will be painful (possibly to remind us how valuable life is). Then God tells Eve near the end of verse 16, “Your desire will be for your husband, and he will rule over you.” We saw this not as a command of God’s will but as a declaration or a warning about what is ahead. God knew that sin would cause a battle between the sexes, a struggle for power which would see women usually on the losing side of in history.

The rest of the story in the Old Testament, we believed, could back up this interpretation. Throughout the OT (although male dominance was a part of the culture) God never forbade women to lead. Instead, he actually called women to lead in some phenomenal ways. Three women in particular stood out to us in our church. Miriam, Deborah, and Huldah. Miriam co-led with Moses and Aaron the nation of Israel in its infancy (Micah 6:4). Deborah led Israel during the time of the judges. Huldah, the prophetess, gave King Josiah direction on how to deal with the nation after finding the Torah. These three women were not simply placed in these positions because there were no good men available! They were called to lead because they were the right person for the position. This is what the story of the Old Testament was telling us. But what of the New Testament? If women could be leaders in the Old Testament did God change his mind in the New Testament?

When the story picks up in the gospels, patriarchy was alive and well. Yet the biggest defender of women was Jesus. Jesus treated women differently than his Jewish brothers and sisters. Jesus allowed women to sit at his feet to learn (In Jewish culture this was a man’s position only). He allowed women to be his disciples (again culturally reserved for men). And the irony of all ironies, women became the first witnesses and preachers of the Resurrection! When Jesus ascended to heaven it was both men and women who waited in the upper room to receive instructions from the Holy Spirit. Finally, when the day of Pentecost came Peter proclaimed from the prophet Joel (Acts 2) that it would be both men and women who were to preach that the Kingdom of God had arrived. This is the story that the gospels and the first two chapters of Acts tell us. So what part did women play within the early church? What does the story tell us from the New Testament letters?

The Apostle Paul has gotten a bad reputation in our present day because some believe that he taught that women had no part in leading or preaching and even forbade women to speak in churches. I believe his letters have been misrepresented and have been interpreted in such a way that does not follow the story of the Bible and especially not the story of the New Testament. I believe a careful study of the story shows a picture in which Paul saw women preaching and leading not as subordinates but as equals.

In Acts we learn of women like Philip’s daughters who were preachers, while in Paul’s letter to the Romans we learn of some of the women who were leaders in the early church. Phoebe was a leader in her house church in Cenchreae, Priscilla taught Apollos theology, and Junia was considered great amongst the apostles. The story seems to show that Paul did not deviate from the Old Testament story nor Jesus and the early disciples’ view of women.

Certainly, when we get to some of the more difficult passages where Paul seems to forbid women from leading we must interpret what he says through the lens of what the story tells us he did. Paul served with women leaders. Now as a church we did look at these difficult passages of Paul’s. Yet when we saw what the story had already told us and began to read about these churches in Corinth and Ephesus, what we saw was not forbidding of women leaders but instructions to these churches about some issues they were facing.

On the topic of women’s roles in the church, I believe that if we allow the narrative to speak, we will find that, rather than forbidding women to serve in leadership the Bible actually opens the door for it. This is the journey our church has taken. We have a high view of scripture and ultimately want to make sure we do not allow culture or trends to decide how we serve in the Kingdom. My hope is that for churches who have forbidden women to serve in leadership to at least look at the scriptures again with fresh eyes. Take a look at the story again allowing it to shape you. You might be surprised at what you find.

Peaceable Projects : Exchanging money for communal economics

The following is a guest blog by Tyler Sims.

Over the past six years my wife Andrea and I have been pursuing ways to be peaceable followers of Jesus.

We strive to be pro-active pacifists who heal the earth, love people and cultivate community. Essentially, we desire to imagine and participate in a Jesus-inspired-peaceable community.

Sounds nice. Doesn’t it?

The problem is peaceable communities are few and far between. Here in Protestant America, it is a lonely venture. Contemporary peaceable resources for the novice are almost nil. There is scarce personal storytelling, history lessons, or norms related to pacifism in American churches. So what do we do about it?

Andrea and I do what so many peaceable sojourners do; we keep our eyes and ears open for supplemental guidance. We look for sustenance. We experiment. We wait.

This blog chronicles one such peaceable guide that surprised its way into our lives. The guidance recommends replacing money or finance with community and trust. Our peaceable sojourn into the conscientious world of finance started with a kid’s trip to the library.

While waiting for our kids to finish their library routine I found myself scanning through finance books. One book stood out, Saved: How I Quit Worrying About Money and Became the Richest Guy in the World by Ben Hewitt. Much to my surprise a book about finances cradled partial blue prints for cultivating Jesus’ peaceable kingdom.

Ben Hewitt’s journalistic venture introduces the reader to a subversive community and the quest to understand “money”. The community he describes has a primary currency of trust and generosity. Finance is used judiciously and as a last resort. Ideally, communal trust is exchanged from household to household. Through time the hypnotizing illusion of financial systems is eroded. Investment in stocks and retirement morph into investing in people and the earth. For Hewitt he came to these communal-economic ideas by asking the question: what is money?

Dethroning the World of Finance

After September 11th, Ben Hewitt found that his modest retirement fund had virtually disappeared. He set out on a quest to learn exactly what value, wealth, and money is. His discoveries would reshape his life and metaphysical orientation. In a sense, Hewitt’s work is a tool for naming the idol(s)–the practice of identifying, analyzing, and supplanting death-like power structures. His work dethrones money from its lofty pedestal and exposes its empty nature.

Hewitt systematically probes and documents the false reality of finance and money. He points to finance as an immaterial and contrived structure. How is this so? It commodifies needed resources–food, clothing, shelter– into consumer products. Essentially, objectifying real necessities to a violent fiscal metric or language. For instance, once food is commercialized it loses it natural relation to people; food is no longer a foundation of life freely given from the earth unto people. Food morphs into a commodity dispensed by corporations. People soon see it through this distorted lens. Altering humanity’s perception of food drives their “need” to accumulate money in order that food or other resources might be seized instead of shared. Mass participation in finance results in a power based economy founded on the the fear of death.

Thus, the finance economy holds communities at ransom through financial demands and language. In other words, only money can unlock needed resources within the modern world. Money or finance becomes the lock and key to life. It takes up the role of idol by replacing natural processes. From a theological angle, fiscal systems exchange resources found in creation with a human fabricated arbiter. Romans 1:25 comes to mind “they exchanged the truth of God for a lie and turned to idols”. Consequently, finance generates its own moral code and metaphysical definition of existence. It is an existence of ransomed resources and enslaved people.

Ransoming of resources via finance is accomplished through the concept of value. According to Hewitt, value assigns subjectively determined, numeric rankings to resources. The result is an oppressive system which disproportionately dispenses or withholds basic resources from people according to income. Thus, the perceived numeric value of resources leads to speculation. Speculation ignores abundance. The result is resource hoarding by a few. Thus, greed converts abundance into scarcity; greed masquerades inequity as savvy financial stewardship.

Hewitt underscores scarcity by quoting from the book Sacred Finance, “In context of abundance greed is silly; only in the context of scarcity is it rational. The wealthy perceive scarcity where there is none. They also worry more than anybody else about money. Could it be that money itself causes the perception of scarcity? Could it be that money, nearly synonymous with security, ironically brings the opposite? The answer to both questions is yes.”

“Financial security” replaces communal systems of interdependence with a fear of scarcity resulting in greed. The oppression via monetary systems persist as value creates power structures. Value assigns numeric ratings for resources and for people via cost and salary, solidifying an alternate reality rife with alienation. Once people could drink freely from wells (resources). Now water can be purchased (via salary) by the bottle (commodity).

Value does not simply objectify resources, it dehumanizes people. For example, teachers and EMTs have low salaries (low value) and can barely afford housing (a commodity) due to its expensively assigned value. Meanwhile, CEO’s and lawyers with high salaries (high value) easily access necessary resources (commodities). The needs of the “low” and “high” professionals are equal and yet their access to resources unequal. Classes are spawned by the systematizing of people via “value”. Climbing the economic ladder becomes the new purpose to life.

Clearly, the world of finance is fabricated and violent in nature. Finance, at some point in time, arbitrarily creates the “haves” and “have-nots”. Money morphed from the gold coins of Rome to the cash bills of Washington to Visa cards. This economy of fear and finances has changed but its method of oppression remains the same. First, convince people that money is necessary and neutral. This is important. People must believe money is foundational and amoral. Second, wield the power of finance to exploit human lives.

Deflating Financial Economies with the Substance of Community

Hewitt dissects the lie of finance: money is necessary. He exposes money as a hollow ploy. The paradigm that you either have money or you are in debt is false. It turns out money is debt. Documented in his book, he points to the federal reserve printing currency backed by nothing, U.S banks loaning mortgages that they cannot fund and the US GDP requiring 4 dollars of debt per 1-dollar increase (Hewitt, 95-98). Essentially, modern finance uses ethereal fiscal numbers to claim physical resources. These monetary claims greatly exceed actual resources available. It can be deduced, money is debt, the financial system is a ruse, and numeric wealth is an illusion wielded by the powerful.

The weaponized illusion of fiscal wealth masks the reality that concentrated fiscal fortunes are connected to decreased communal wealth and natural resources.

So, what can be done with financial oppression? Hewitt reintroduces alternative ways of exchanging goods and services. In place of the ambiguous and oppressive value systems Hewitt suggests its counterpart, genuine wealth. Unlike Wallstreet, a realm which conjures its existence not from substance but through speculative judgments seeking to capitalize on consumer habits, genuine wealth is formed by substance and sincere relations.

The substance of genuine wealth is the combination of physical goods, food, skills and relationships a person has, both individually and by extension of their community. Wealth in its optimal form is communal, fluid–exchanging hands– and accessible to all.

An example the author gives is ladders. Why should a neighborhood of ten homes have ten thirty-foot extension ladders? Why not one or two ladders? This increases the neighborhoods resources and increases person to person interaction. Generosity or wealth is spread all around.

Consider Erik, the “poorest” and wealthiest person Ben Hewitt knows, “In short what I observed in Erik’s life was an incredibly interconnected, interdependent, community network that shared freely of its resources be they intellectual, physical or material…Erik had in large part usurped the moneyed economy by creating an economy of reciprocation (Hewitt, 139).”

In a community with Erik-like citizens time and resources are abundant. A person should need only the currency of trust to have their needs met. In communities where trust is currency people are generous, responsible and resourceful. They lean on friends and neighbors wielding innovation to meet each other’s needs. Communal trust systems cultivate renewed relationships between people, earth, and Creator, exchanging fabrication for substance.

People participating in either communal or fiscal economies might resemble the following traits.

Generally speaking, people pursuing finance value independence while relying on the accumulation of money and consumer goods. People pursuing genuine wealth value interdependence while relying on the accumulation of relationships and the development of skills. The first group immerses themselves in the unreal of financial speculation and accumulation. The second group immerses themselves in the real of relationships and cultivating innovation. And yet we are all a part of the fiscal system likely falling somewhere between the two systems. Thus, an ever increasing lean out of the fiscal system and into the communal trust economy is paramount.

After reading Hewitt’s book Saved, Andrea and I were able to understand the violent working of the money idol. We clearly understood the need to develop a large store house of communal trust. Likewise, we saw the need to decrease our dependence on money. Not because money and finance can lead to evil. But because money has become the vehicle of evil. It has stratified humanity into no-class, low class, high class. It has stripped forests of trees, polluted ground water with oil and deprived children of food. The lie of money perpetuates homelessness, cultivates war and substitutes communal relationships with personal finance. The truth of community erases hierarchy, cultivates relationships and shared resourcefulness. Humans created money. Therefore, we can undo this mistake by supplanting monetary systems as an act of creating peaceable community.

Jesus as Financial Iconoclast

Perhaps Jesus would have been willing to recommend Ben Hewitt’s book. At times Hewitt draws from the New Testament Canon and shares Jesus’ fiscal iconoclasm. Reviewing Jesus’ sentiment toward money in light of Hewitt’s book sheds light on a peaceable economy. Luke 18 records the story of a young man who wished to join Jesus’ peaceable community. He was told to sell all his possessions first. In Matthew 21 Jesus rages at merchants for turning God’s temple into a market. In Mark 10 Jesus states, “It is much harder for a rich man to enter the Kingdom of God than for a camel to pass through the eye of a needle.” Jesus puts great distance between money and the Kingdom of God through much of his teachings.

Two of Jesus’ teachings confront the economy of money in a profound manner. These teachings face off with the popular American sentiment “In God we Trust” as seen infused on money. A lie so well entrenched it would forge God’s endorsement– the God who turned over money tables and multiplied fish for the masses at no cost!

And so, Jesus’ words ring clearly:

“No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money.”- Luke 16:13

As well as “Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him.” Mark 12:17

In the first saying Jesus draws a line in the sand. Serve God or money. Either serve the systemic and deceptive world of money/finances or serve the peaceable community of Jesus. You cannot have two masters. In the second quote, Jesus teaches money belongs to Caesar. Jesus had no interest in the power wielding system of Caesar. This death dealing economy is hollow and Jesus disowns it.

In contrast, Jesus embraces the life-giving economy of God. “Give to God what is God’s.” How beautiful. Life belongs to God. This is not some trite phrase readily consumed and processed. No; it is a stark metaphysical claim. Between the two scriptures above Jesus makes it clear: what belongs to God is life. What belongs to Caesar is death: an empty, hollow fabrication called money.

Jesus endorses a communal ecosystem. He called his peaceable ecosystem the Kingdom of Heaven. Consider the garden of Eden and its founding elements: relationship, cultivation, and abundance. Communal trust systems are much like plants in an ecosystem. Plants take nutrients, process, and give back to the ecosystem. Plants do so patiently and in season. Taking what is necessary while re-gifting what is not needed. Eventually, a tree or bush will fruit abundantly; no one creature can consume its bounty. The communal trust ecosystem involves sharing, patience, and interdependence. Where no one thing or person is labeled as “mine” by fiscal systems but everything is everyone’s according to God’s gift called life.

Unlike the communal system, the ecosystem of money withholds necessities of life until the system is appeased by its ever-shifting financial demands, e.g. inflation. It is a system which takes without thoughtfulness and wastes instead of re-gifting resources. Man authored a fiscal economy which deals in alienation and death.

Thus, the choice is to consume or cultivate, take or give, fearfully grab for control or trust in Jesus’ community of peace. It is a call to acknowledge “money” as ancient evil lie. The choice is relationships restored or relationships fragmented.

Will we bow our knee to the power-based reality of Caesar? Or will we lean into the embrace of peaceable communities of trust?

Acts 2:44-46 “All the believers were together and had everything in common. 45 Selling their possessions and goods, they shared with anyone who was in need. 46With one accord they continued to meet daily in the temple courts and to break bread from house to house, sharing their meals with gladness and sincerity of heart.”

A Christian Devil?

The following is a guest blog by Allan S. Contreras Rios.

Matthew 4:1-11

When talking about Jesus’ temptation it is but inevitable to identify ourselves with Jesus.  After all, everybody is tempted, constantly. But, what about an interpretation in which a Christian can see himself as being Satan? This is a possibility ignored by many because, well, who likes to be called Satan?

In a hermeneutics class with Jason Rodenbeck, a book called “Grasping God’s Word” by J. Scott Duvall and J. Daniel Hays was used. A comment by Rodenbeck about the name of the book stood out (without demeaning the richness of the book) “the word ‘grasping’ has a violence to it. I’ve got it, I own that. I wish it was ‘being grasped by God’s Word’.” The idea is that the Bible is not something a Christian should hold, but that which holds the Christian.

It is a fact that everybody is an interpreter; and in this case, even Satan is. Satan uses misapplied Scripture to tempt Jesus. Several things must be pointed out: 1) Satan is called by three different words: tempter (v.3), devil (vs. 1, 5, 8, 11), and Satan (v. 10). 2) Satan is using the Word of God to tempt the Word of God (Logos, Jesus). 3) By doing so, he thinks his interpretation of the Word of God is superior to the Word Himself (Jesus). 4) The temptation is luring Jesus to succumb to the culture, religion and politics of this world.

Every teacher of the Bible should be careful about what he learns and teaches (James 3:1). It is not uncommon for teachers and preachers to use Scripture according to their agendas. It is not uncommon for them to believe theological doctrines based on verses out of context. It is not uncommon that their congregations end up believing these theological doctrines, whether they’re correct or not. And this is the reason why I think it is important to stop “grasping the Word of God” like Satan tried to do, and start “being grasped” by it.

The three words that describe Satan in this pericope can describe preachers as well. In Revelation 2:12-17 the Church in Pergamum is rebuked for holding false teachings and for committing acts of immorality. They are warned to repent or Jesus will make war against them with the sword of His mouth (the Word). Immorality and false teaching have crept into the church, many preachers even mishandle Scripture to teach that certain immoralities are no longer immoral, but normal. And so they fall into the first description of Satan, they are tempters. This control over what the Bible “teaches” is what makes them fall into the second description since “devil” comes from the words “calumniate, accuse, repudiate, misrepresent;” they are opposed to what the Bible teaches because they think that their interpretation of the Word is more important than the Word itself, even if or when it is a lie. Because of this misuse of the Scripture and their opposition to it, they become “adversaries” (the meaning of Satan) of the Word itself (Jesus).

Many preachers today use Satan’s strategy to have more “Christians” in their churches. They lure them to “following Christ” by remaining in the kingdom of this world, and by appealing to this world’s idols. There is no change of culture, or religion, or politics. Who would not like to have eternal life without sacrificing a thing? But, in this account Jesus does not fall into Satan’s temptation. Would He –having eaten bread or having thrown Himself from the pinnacle of the temple or worshiped Satan– gone to die on the cross? Not likely. And is it not what Jesus calls Christians to do as well–take up our cross to die (Matthew 16:24)?

Many preachers may not know that what they are teaching is opposed to the Word. And how could they not if they fail to do their homework when it comes to interpreting? “Ignorance is not the same as innocence.”[1] Christians must acknowledge this: bad theology leads to bad practices, many times violent ones. It is every Christian’s task to let himself be grasped by God’s Word in order to have good theology and as result, good practices. Mankind, since Genesis 3, is so used to the violence of seeing, holding, eating and sharing the wrong thing with others because it empowers them. And this is what makes the kingdom of Christ so radical, the citizenship requires the complete opposite of empowerment since it calls to an emptiness and denying of the self.

…the Bible is not something a Christian should hold, but that which holds the Christian.

Satan’s temptations follow his own pattern in Genesis: food, sight, pride. Israel fell on all of these during the wilderness. But Jesus shows a better way by denying His own needs in order to focus on ours. Christians are called to do the same to other Christians. But many, like Israel, fail to do so, or like Satan, they become the enemy to other Christians. What does Jesus call those who do Satan’s will? Those who refuse to be endorsed by a peaceable kingdom and therefore endorsing a violent one? Those who are not willing to give up their culture, religion or politics for a relationship with God? A Christian devil? No, He calls them “son of the devil” (John 8:44). Strong words that may apply to some who think are Christians, but not everyone who says “Lord, Lord…” (Matthew 7:22-23).

[1] This is a quote from the film Batman v Superman  which is thought to be a variation of the line from the English poet Robert Browning who said “Ignorance is not innocence but sin.”

The Matrix: Revisited

The following is a guest blog by Ray Jewell.

Morpheus: “This is your last chance. After this, there is no turning back. You take the blue pill – the story ends, you wake up in your bed and believe whatever you want to believe. You take the red pill – you stay in Wonderland and I show you how deep the rabbit-hole goes. Remember: all I’m offering is the truth. Nothing more.”

I remember when the first of the Matrix trilogy, The Matrix, came out in 1999. Crowds flocked to see the latest thing in movie magic technology. The Matrix took the cosmic struggle of good vs. evil to a much higher plane. And many Christians bought into this movie, hook, line, and
sinker. Continue reading “The Matrix: Revisited”