Yielding to the Life of Christ

Faith in Christ is not merely mental acquiescence to some proposition about him. More than that, it is personal engagement with Christ, entrusting ourselves to him, yielding ourselves into his hands. That is the substance of repentance, abandoning false mindsets and perceptions that are at odds with God and the truth of our being, and giving ourselves over to God revealed in our Lord Jesus Christ.

The false mindset we have long suffered under is that we are separated from God. The reality is that we have never been separated from God, for all have been created by Christ, through Christ, for Christ and in Christ — indeed, all of creation holds together and continues to have its being in Christ (Colossians 1:16-17). So, it is impossible that we could ever have been separated from Christ, or else we would have simply ceased to be. 

Even more, by the Incarnation, Christ has united himself to us, divinity with humanity, God with humankind, becoming not just one of us but one with us. Christ became not merely an individual instance of human being, he became Human Being itself, of which we all partake.

But the mind darkened by demonic deceit, by death and the fear of death, and so, by the enslaving power of sin, rejects the reality of our being, the truth that we have always been in Christ. And so we have lived as though we are fundamentally apart from God. Yet the only apartness there has ever been between us and God has been in our own compartmentalized minds. St. Paul says, “The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace ” (Romans 8:7), and, “Once you were alienated from God and were enemies in your minds because of your evil behavior” (Colossians 1:21). 

We were at enmity with God, but God has never been at enmity with us. Rather, God was in Christ reconciling the world to himself, not counting our sins against us (2 Corinthians 5:19). Notice the directionality of that: God was not reconciling himself to the world — he had never turned away — but has reconciled the world to himself. And Christ has broken the power of all that darkened our minds and held us in bondage:“Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death — that is, the devil — and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14-15).

This is the truth of the gospel, and those who have come to know Christ, have the privilege of making him known to others. “To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory” (Colossians 1:27). It is the joyful anticipation, the positive expectation of participation in the divine glory, for in Jesus Christ, we become “partakers of the divine nature” (2 Peter 1:4).

Christ in you! This is true of all, not by our own faith but by the faithfulness of Jesus Christ — in the Creation, the Incarnation, and the Cross. But it is by faith that we yield ourselves to Christ in us, and confess with Paul: “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me” (Galatians 2:20 NET).

What is Faith?
It is Yielding to the
Life of Christ in You.

 

God’s Eternal Purpose Fulfilled

In Ephesians 1, St. Paul lays out the “Big Picture,” God’s eternal purpose in Christ, from beginning to end. It begins with God choosing us in Christ from before the foundation of the world. This is the Incarnation, by which Christ united divinity with humanity, God with humankind — but also eternity with time. Time itself is transfigured in Christ, such that the Incarnation is not merely temporal but eternal.

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his good pleasure and will — to the praise of his glorious grace, which he has freely given us in the One he loves. (Ephesians 1:3-6)

Thus chosen in Christ from the beginning, we have also been predestined for sonship through him. This is God’s eternally good pleasure, plan and purpose, God’s will and delight. It is the glory of God’s grace and is most praiseworthy in every way.

In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us. With all wisdom and understanding, he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment — to bring unity to all in heaven and on earth under Christ. (Ephesians 1:7-10) 

God’s divine grace has been showered upon us beyond all bounds. Here again is the “good pleasure” and purpose (Greek, eudokia) of his will, revealed by the wisdom of Christ and understanding by the Holy Spirit, making known the eternal mystery, purposed in Christ from the beginning, and now revealed — unveiled — to us through the message of the gospel. From eternity, God purposed in Christ to bring all in heaven and on earth to unity, with Christ as the head and summation of all. It is the recapitulation (Greek, anakephalaiosasthai), the “recap” of all Creation — of everyone and everything.

Then Paul offers a pastoral prayer that God would give us wisdom and understanding by the Holy Spirit, that we may see what God has done in Christ, and what that means for us. That we may know God’s “incomparably great power for us who believe.”

That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way. (Ephesians 1:19-23)

Here is the consummation of all things, the eternal purpose of God in its fulfillment. It is Christ raised from the dead and seated at the right hand of the Father in the heavenly realms, far above all rulers and powers and dominions. In Ephesians 2:5-6, Paul tells us the God has raised us up as well, together with Christ, and seated us together with him in the heavenly realms — this is present reality, not future promise. Further, God has placed all things under his feet and has given him as head (Greek, kephale) over the Church, which is his body.

What is this body? Paul says it is the fullness of him who fills All in All (Greek, panta en pasin). Put another way, Christ is the One who completely fulfills everything in every way — and the Church is that Fullness! Seen from this endpoint, then, all of Creation becomes the Church, the Body of Christ.

Christian Universalism is the belief that this is indeed so, that God’s eternal purpose in Jesus Christ will be completely fulfilled, and so will God be All in All.

Christ is the Meaning of All Creation

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. (John 1:1-3) 

Our Lord Jesus Christ is the Word, the Logos of God. Which is to say that he is the Reason, the Purpose, the Plan, the Blueprint, the Way, the Meaning of God. Indeed, he is God, of one being with the Father, eternally begotten of Him. 

All things were made through the Christ, the Word, and so reveals him as the logos, reason, purpose, blueprint and meaning of every created thing. “The Word became flesh and made his dwelling among us” (John 1:14). He became human, not merely one of us but one with us, not merely an instance of human being but Human Being itself. He is what it means to be human. His very being defines it.

Paul puts it beautifully in Colossians 1:15-18: All things in heaven and on earth have been created in Christ, through Christ and for Christ — all holding together in Christ. In Ephesians 1: 9-10, we discover that the express and eternal purpose of God is to bring all in heaven and on earth together into unity, all summed up in Christ. From beginning to end, Christ is the meaning of all creation.

Theology is Not the Road

A good map can be a very helpful guide, but a poor map can be a disaster. Theology is like that. A good theology can be quite enlightening. But a poor theology? Not so much. However, a map is not the road, nor is theology the realm it seeks to understand. For it is one thing to know about God but quite another to actually know God.

Our Lord Jesus Christ did not come to bring us theology or to plot out a religious map for us to follow. On the night of the Last Supper, he said to his disciples:

“Do not let your hearts be troubled. You believe in God; believe also in me. My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.”
     Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?”
     Jesus answered, “I am the Way and the Truth and the Life. No one comes to the Father except through me. If you really know me, you will know my Father as well. From now on, you do know him and have seen him.” (John 14:1-7)

Jesus is not the map. He does not merely show us the Way; he is the Way. He does not merely tell us about the truth; he is the Truth. He does not merely give us Life; he is the Life we are given. And it is only through him that we are able to know the Father. This knowledge is not merely theological knowledge, or conceptual, theoretical, or propositional knowledge. But it is personal and experiential, even mystical and mysterious in its knowing. 

It is through our Lord Jesus Christ that we know the Father, for he fully and perfectly reveals the Father. Whoever knows Lord Jesus knows the Father as well. Whoever has seen Lord Jesus has seen the Father as well. To know the Father and the Son is the essence of Life, now and forever. “Now this is eternal life — that they know you, the only true God, and Jesus Christ, whom you sent” (John 17:3).

Theology is just a map, not the road. Jesus is the Way through whom we come to know the Father. Even as we learn the road by walking it, so also do we learn the Way, Jesus, by following him.

Carriers of Heaven, Here and Now

Friends, our citizenship is in heaven, which means we carry heaven with us. Right here, right now. Writing to people of Philippi, a colony of Rome, and for whom citizenship was an important point of pride, Apostle Paul says,

But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body. (Philippians 3:20-21)

The Greek word for “citizenship” (politeuma) is about commonwealth or community. It comes from a word that speaks of the administration of a city. To be a citizen of heaven means that our lives are now administered from there. We no longer have to live in bondage to the lusts and desires of the old way of life we used to know. We are no longer subject to the world systems that are manipulated by principalities and powers.

As a colony of heaven, we are here to establish the life and culture of heaven on earth. For all authority in heaven and on earth has now been given to King Jesus the Messiah (Matthew 28:18), and He has sent out His assembly, the Church, to disciple the nations and teach them everything Jesus taught (Matthew 28:19-20). The end result will be heaven and earth coming together as one (Revelation 21), the will of God being done on earth exactly as it is being done in heaven (Matthew 6:10).

For more on this, see A Colony of Heaven on Earth.

Love in Its Chastening Work

 

Love in Its Chastening Work

The Consuming Fire of God
and the Love of God are
not two opposing forces
which must be somehow
balanced out, one
against the other.

It is, rather, two
different ways of speaking
about the same thing ~
the Divine Love poured
out at the Cross.

It is the Divine Judgment
condemning sin and evil,
purging and cleansing us of it.

It is Love
in its chastening work,
correcting and refining us,
to deliver us from our
false self and restore us
to our True Self, which is
Christ in us.

Christ the Singularity

In Colossians 1, we discover that Christ, who is the image of the invisible God, is the creator of all things. Through him, by him, for him, and in him all things are created — not merely created, as if once and done, but continually sustained through and by and for and in him. 

Yet, he who is Creator has also become part of his Creation. He did not leverage divinity for his own benefit, but taking on the form of a servant, he became human. For our sake, he made himself subject to the mortality of our humanity, even to the point of a shameful death on the cross, crucified by our own wicked hands. But he being Life, death could not hold him, and by his death, he put death itself to death, and was resurrected.

This is of great significance not only for humankind but for the entire cosmos as well. All Creation is transfigured by his Cross and Resurrection. For he is, as John the Revelator says, the Lamb Slain from the Foundation of the World. Indeed, Christ Crucified and Risen is the foundation of the world, he who is the “firstborn from the dead” is the “firstborn of all creation.” The language of “firstborn” (Greek, prototokos) is not the time bound language of chronology but the eternal import of his absolute primacy in every way. 

It is not merely that Christ who created all things, including time, would one day be crucified in time and raised from the dead — that is all true, of course — but it means that Christ, who is eternal and has transfigured time by his coming into the world, is eternally the Crucified and Risen One. And it is as the Crucified and Risen One that all things are created through him, by him, for him and in him. Christ Crucified and Risen is the singularity from which all of heaven and earth explodes into being.

The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (Colossians 1:15-20)

Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:6-11)

Christ Shatters Our Delusions

Here is the primary thing: Jesus Christ is the Logos, the Word of God, who indeed is God. Through Christ, God created humankind in the image of God — to be like God. Our delusion was that we could ever be divine on our own, apart from God, determining for ourselves what is good and what is evil. Apart from God, and the goodness of God, we experienced evil and its relentless pull toward non-being. We became futile in our thinking, and our foolish hearts became dark.

By the Incarnation, our Lord Jesus Christ united himself with all humankind, joining divine being with human being. He became not just one of us; he became one with us. Not merely a human being, he became Human Being itself, defining for us what is means to be human. He is the humanity of which all humankind partakes, the truth of who we really are. Our true identity, our true self, is found in him alone.

And so Christ entered into our darkness and our delusion, for he is the True Light, who gives Light to everyone in the world. Our darkness could not overcome it, our delusion could not comprehend it, but is itself overcome by it. The same John who tells us this, in John 1, also tells us, “the darkness is passing and the true light is already shining” (1 John 2:8).

Christ, the True Light, has come into the world and has never ceased to shine, so the darkness is already passing away and must finally succumb to his Divine Light. In Jesus Christ, then, God has come to shatter our delusions from the inside out.

There is No Separation

All things are created by Christ, through Christ, for Christ and in Christ. In Christ, all things consist, and in him we all “live and move and have our being.”

The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. (Colossians 1:15-17)

God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us. “For in him we live and move and have our being.” As some of your own poets have said, “We are his offspring.” (Acts 17:27-28) 

There is no separation between us and God — and never has been. The only separation there has ever been has only been in our own minds at enmity against God. It was never in the mind of God but is purely an idea of our own deluded thinking and does not correspond to reality.

God is not a being among other beings, not even the greatest of beings. No, God is Being itself, of which everything that has existence partakes. So there is nothing that is external to God, nor can there be. Everything that has being exists within God. God has never separated himself from us, nor can we separate ourselves from God, for if we could, we would simply cease to be. That we exist at all is evidence that we are not truly separated from God.

Sin is the foolish imagination that we can somehow exist independently of God. When in our minds we pull away from God, that is never the end of it. For in turning away from God, we turn away from all other persons and things, for all have their being in Christ alone. So we come to odds not only with God but with each other and with all of creation as well — even with our own self — alienated by our own darkened understanding.

The gospel is the good news that God was in Christ reconciling the whole world to himself, not counting our sins against us (2 Corinthians 5:19). “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Colossians 1:19-20).

Notice the direction of reconciliation here. God did not need to reconcile himself to us, because he never turned away from us, and certainly never separated from us. But in Christ, God has reconciled us to himself, for we were the ones who turned away from God, hostile to God in our own minds.

Repentance becomes very important here, for it is a renewing of our mind, reorienting us back toward God, each other, and the world God created. It is a return to wholeness of mind, so that we are not longer at odds within our own self. Such repentance is a gift, for as Paul says, it is the goodness of God that leads us to repentance (Romans 2:4). It is only because God has already reconciled us to himself through Jesus Christ, not counting our sins against us, that we are able to repent.

Through Christ, God has reconciled us to himself, for he is not only God’s faithfulness toward us, he is also our faithful response to God. So Paul says, “We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God” (2 Corinthians 5:20). This call to be reconciled to God is a call to repentance, to let ourselves be transformed and our minds renewed by the truth that we are not separated from God but are reconciled in Christ, in whom we have always had our existence.

The Gospel of Deliverance

Christ did not come to save us from God
but to deliver us from the power of death
and the darkness of sin.

“Therefore, since the children share in blood and flesh, Christ also in like manner shared in these same things , in order that through death he could destroy the one who has the power of death, that is, the devil, and could set free these who through fear of death were subject to slavery throughout all their lives.” (Hebrews 2:14-15)

“For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God did not send his Son into the world to condemn the world, but that the world should be saved through him.” (John 3:16-17) 

The Light Who Makes Us Divine

You are the Light of the World,
O Christ, in Whom we become
Partakers of the Divine Nature.

In the Gospel of John, the Logos, the Word who has always been with God and is God, is “the True Light which gives light to everyone coming into the world” (John 1:1,9). And it is of him that the psalm writer sings, “With You is the fountain of life; in Your Light we see light” (Psalm 36:9).

Paul exclaims and exhorts, “For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the light consists in all goodness, righteousness and truth) and find out what pleases the Lord” (Ephesians 5:8-10). And, “When Christ (who is your life) appears, then you too will be revealed in glory with him” (Colossians 3:4). Other New Testament letters speak similarly:

His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature. (2 Peter 1:3-4)

Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is. (1 John 3:2)

Our Lord Jesus Christ is the True Light who gives Light to everyone who comes into the world. In His Light, we see light and become light, participating in his Glory, and in him we become partakers of his divine nature.

God is Both Willing and Able

Christian universalism
is the belief that God
is both willing and able,
that God can and will save
all in heaven and on earth,
through our Lord Jesus Christ.

In Jesus Christ, God has shown both the willingness and the ability to save all in heaven and on earth. This does not require that God in any way ignore or override the will of anyone — that is contrary to the way of Love. But it does require that the human will be set free from ignorance, deceit, darkness, and bondage to sin — all of which render human will defective, and anything but free.

Freedom of will is the ability to live according to one’s true and inherent nature. The true and inherent nature of human being is to be like God, in the image of God (Genesis 1:27). Jesus Christ is the image of the invisible God (Colossians 1:15), in whom all the fullness of divinity of dwells in bodily form, and in whom we are made complete (Colossians 2:9-10). 

By the Incarnation, Jesus Christ has become human being, the humanity of which we all now partake. He defines what it means to be human. It means that all who once were headed up in Adam are now headed up in Jesus Christ. It means that Christ is not only God’s faithfulness toward all humankind, but he is also our faithfulness toward God. It means that we are inextricably united with the One who is the Image of God. Through this union, we become transformed, conformed to the image of God (Romans 8:29). And in Christ, we become “partakers of the divine nature” (2 Peter 1:4).

Just as in Adam all die, so also in Christ all will be made alive (1 Corinthians 15:22). And so, whatever happens in the meantime, in the end, God will be “All in All” (1 Corinthians 15:28).

The Continuity of All Things

Though the world be in chaos, Jesus Christ is the continuity of all things. For in Him all things consist and hold together — in Him who is the same yesterday, today and forever. And He is making all things new.

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. (Colossians 1:16-17)

Jesus Christ is the same yesterday and today and forever. (Hebrews 13:8)

Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.” (Revelation 21:5)

Creation, Incarnation and Inclusion

Inclusion is not something we can create but something we can only discover. What we discover in the gospel is that all are included in Christ from the very beginning and to the very end.

We are included in Christ by the Creation. In Colossians 1:15-17, St. Paul tells us that all are created by Christ, through Christ, for Christ and in Christ, and in Christ all Creation consists and holds together.

The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.

We are included in Christ through the Incarnation, in which Christ became human being. There are many human persons, but there is only one human being, of which we all partake. In the Incarnation, Christ became human being; he defines what it means to be human, and showed us at the Cross exactly what being human, and being divine, looks like — it looks like self-giving, other-centered love.

We are included in Christ at the Cross. For in the death of Christ, we all died. This is a necessary consequence of the Incarnation, by which Christ united divinity with humankind, joining himself with all humankind. Paul said, “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died” (2 Corinthians 5:14).

We are included in Christ in the Resurrection and the Ascension. In Ephesians 2, Paul says,

But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions — it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. (Ephesians 2:4-7)

In the Resurrection, Human Being, which Christ has become and of which we all partake, was raised from the dead. And by that resurrection, human being has been born again. St. Peter said, “Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3).

In the Ascension, Human Being, of which we all partake, ascended to the right hand of the Father, and so all humankind is seated there with Christ, in Christ, forever and ever.

The purpose of this inclusion is deliverance from death, from the power of the death (who held the power of death), from the fear of death (Hebrews 2:14), and so from the power of sin. That we may live unto God (Romans 6:11). That, through Christ, we may become partakers of the divine nature (2 Peter 1:4), and enjoy divine union with God, experiencing forever the relationship with the Father and the Holy Spirit that Lord Jesus knows and experiences.

If, as the gospel shows, all are included in Christ, partaking of the one Human Being, who is Jesus Christ, then we cannot ignore anyone, for we are all part of each other. Apart from each other, we cannot finally know the fullness of our humanity, nor can we finally know the fullness of humanity’s union with God, which is revealed in Jesus Christ. 

The Good News of the Gospel is that
All are in Christ by the Creation and
Christ is in All by the Incarnation.

Deeply Connected With One Another

The Incarnation Means That
We are Deeply and Inextricably
Connected to One Another,
for Christ is Deeply and
Inextricably United with
All Humankind.

Though there are many human persons, there is only one human being, only one way of being human, of which we all partake. Christ, who is the Creator of all and from all derive their being, is being itself. By the Incarnation, he has united with all humankind by becoming Human Being.

This means that humankind, which was once defined by and headed up in Adam, is now defined by and headed up in Christ. And this is why St. Paul can speak so inclusively concerning Adam and Christ.

For if, by the trespass of the one man [Adam], death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ! Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. (Romans 5:17-18)

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. (1 Corinthians 15:20-22)

This deep and inseparable connection of Christ with all humankind, and of all humans persons with each other, means that, if there are any who are not finally restored, then none of us will ever fully be restored. There will always be something missing. Humankind — Human Being — will be eternally diminished.

Paul’s Surprising Conclusion in Romans

Many evangelicals know how Paul begins his long argument in Romans 1. But I wonder how many know the surprising conclusion he comes to at the very end of his argument, one that we would not have expected by the way he begins. The argument stretches from chapter 1 all the way through chapter 11, after which Paul breaks into wondrous doxology.

Paul’s point in this long argument, even at the beginning, is not to establish blame, though there is certainly plenty of blame to be had. And, clearly, God’s interest was not in establishing blame but, quite the opposite, in revealing salvation.

The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that people are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles. (Romans 1:18-23)

What we see in Romans 1 is that the wicked had rejected God because their thinking was futile and their foolish hearts that were darkened. In verse 24-28, we see that God “gave them over” (Paul repeats this three times): to their sinful desires, their shameful lusts, their depraved minds.

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator — who is forever praised. Amen. Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error. Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. (Romans 1:24-28)

Had not their minds been depraved, and had not their hearts been foolish and darkened, perhaps the revelation of God in nature (which is created by Christ) might have been enough to keep them from wickedness, for the human will would then have been able to function properly. But the will was manifestly not free but in bondage to sin and darkness and depravity of mind, and so the will was defective, not able to function freely.

So, God handed them over to that darkness and depravity. But we must ask for what purpose? Was it so they would finally be destroyed? No! Quite the opposite — and that is the surprising thing. The dark hearts and confused minds of men call for retribution and revenge. But God is Love (1 John 4:8), so everything God does is a manifestation of who God is. Love is not retributive, nor does it seek revenge — that is simply not the way of God.

Paul’s long argument continues, ranging over hill and dale through eight chapters, with many insightful points along the way. Then in the final section, Romans 9-11, he takes up a completely hypothetical proposition and thoroughly examines it.

What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath — prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory — even us, whom he also called, not only from the Jews but also from the Gentiles? (Romans 9:22-24)

The hypothetical here is the notion that some people are destined for destruction and others are destined for mercy. Paul works through this proposition in the balance of Romans 9-11. And what is his conclusion? That this is exactly what God is doing, with the destiny of some being destruction while others receive mercy? No, not at all! Quite the opposite, and many have not seen this coming. Paul concludes: 

For God has bound all over to disobedience so that he may have mercy on all. (Romans 11:32)

All are blameworthy, and God has handed all over to disobedience, not that they be finally destroyed but precisely in order to have mercy on all in the end. Who would have anticipated this from the way Paul opens his argument in Romans 1? But this is the good news of the gospel. Not that some are going to eternal damnation while others will be the object of God’s mercy but, rather, that God will have mercy on all.

So, evangelism is not about brokering some deal, getting people to complete some transaction, fulfill some condition, do some quid quo pro or “this” for “that” with God. The gospel is not a transaction but an announcement, a proclamation, that God is having mercy on all. That God is in Christ reconciling all the world to himself, not counting our sins against us (2 Corinthians 5:19).

The Only Moment There Is

The Incarnation of Christ is not only the union of divinity with humanity, of God with humankind, it is also the union of eternity with time in such a way that time is transfigured. This is why Paul can speak of us as being chosen in Christ before the foundation of the world. And why John the Beloved, in the book of Revelation, can speak of Christ as the Lamb slain from the foundation of the world. 

The Moment of the Creation
Is the Moment of the Fall,
The Moment of our participation
In its downward spiral
    By our own thoughts and deeds.

But it is also the Moment of
The Incarnation and the Cross,
And of the Resurrection.
It is the Moment of Christ drawing
All Creation to Himself.

The Moment of Christ
Transforming All Creation,
Making All Things New,
Conforming All to the Image
Of the Divine.

The End is in the Beginning
And the Beginning is in the End,
In the One Eternal Moment.

Who Follow the Way

There are many who profess to be Christian, to be “born again,” to know Christ, who may even do many things in the name of Christ, yet do not follow him or do what he says. They are putting forth a false self that Christ does not recognize.

Many will say to me on that day, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?” Then I will tell them plainly, “I never knew you. Away from me, you evildoers!”

Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash. (Matthew 7:22-27)

On the other hand, there may be many who have never heard of Jesus Christ, but who follow the way of Christ, obey the truth of Christ, and experience something of the life of Christ at work in them. For Christ is the Light of the World, the True Light who gives Light to everyone who comes into the world (John 1:9). And, “The grace of God has appeared, bringing salvation to all people. It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age” (Titus 2:12-13 NET).

In Romans 2, Paul speaks of those who possessed the Law of Moses but did not obey it, and also of those who, though they did not know the Law of Moses, yet they lived by its precepts, written in their hearts. Who was in a better condition?

Likewise, there may be many who respond to what Light they have been given by our Lord Jesus, even though they do not understand who he is — but how well do any of us understand who he is? They somehow hear his voice and follow him, even if they have no explicit knowledge of him. I have more hope for them than I do for those who profess to belong to Christ yet do not follow him.

My continual prayer is that God lead all to see, know, love, trust and follow Lord Jesus. How that comes about, and in what order, is in God’s hands, and I am content to leave it with him to do according to his mercy and wisdom. My confidence is that, whatever happens in the meantime, in the end, God will be “All in All” (1 Corinthians 15:28).

There may be many who
Follow the Way of Christ,
Live the Truth of Christ,
Experience the Life of Christ,
And so know Him, though they
Do not yet know His name.
Then let us look for Christ
In everyone we meet.

Christ is the only
Way to the Father,
But there are many
Ways to Christ. And
There is no road
He won’t come down
To find you and me.

The Body of Christ, the Whole of Humanity

Now the body of Christ,
as I often have said,
is the whole of humanity.
— St. Gregory of Nyssa

It is a truth of the Incarnation, in which Christ has united himself with all of humanity, that the body of Christ is the whole of humanity. For there is only one humanity in which we all share, and Jesus shares in it with us. That one humanity is thus united with God. It violates no logic. It is no redefinition except inasmuch as the coming of Christ into the world changes everything. This truth was well defined in the early Church, as Gregory of Nyssa (AD 335-395) demonstrates. He was no theological hack, and orthodox Christian understanding today owes much to him.

We find the Incarnation in John 1: “In the beginning was the Word, and the Word was with God, and the Word was God ... The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:1,14). This and many other passages shows the intimate connection between Christ and all humankind. He did not become human in a different humanity but in the only one there is. We are all and united in it, and Christ shares in it with us.

So thoroughly united is all humankind with Christ, Paul can say that, just as Adam’s disobedience resulted in condemnation for all humankind, so also Christ’s righteous act resulted in justification and life for all people (Romans 5:18). And that, just as in Adam all die, so also in Christ all will be made alive (1 Corinthians 15:22).

Because all humankind is united with and in Christ, and Christ is united with and in all humankind, there can be no situation where only some are the body of Christ while others are not. For Christ would have to be disunited with that part of humanity which is not his body, and that would be the undoing of the Incarnation. And the undoing of the Incarnation would be the undoing of salvation not just for some but for everyone.

This Incarnational union and embodiment does not at all do away with divine judgment but is precisely the means of that judgment — and it happens through the Cross and Resurrection. This is how God sets everything right in the world, making all things new.

Inasmuch as in Christ all will be made alive in the end, then all humankind, eschatologically understood, is the body of Christ. And inasmuch as humankind is inextricably bound with creation, and Christ is inextricably bound with humankind, so Christ is inextricably bound with creation. All creation is in him, as Paul tells us in Colossians 1, and Christ is in all creation — Christ is all and in all. Just as all of humankind, eschatologically understood, is the body of Christ, so also, all of creation, eschatologically understood, is the body of Christ.

There is no place in creation where Christ is not present. Not one part, not one cell, not one atom. But Christ is in all of creation, every bit of it. This means that Christ is embodied throughout all creation, so thoroughly united with all creation that all in heaven and on earth are brought to unity in Christ, headed up in Christ. 

God made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment — to bring unity to all things in heaven and on earth under Christ. (Ephesians 1:9-10).

Freedom of Will

So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. (Philippians 2:12-13 NET)

People usually think of freedom of will as the ability to choose, a deliberative action by which we select from among competing options. But in recent years, I have come to think of freedom of will as the ability to live according to our true, inherent nature; which is to say, according to who we really are — and who we really are is beings created in the image of God and to be like God (Genesis 1:27).

St. Maximus the Confessor, a very interesting Christian theologian from the 7th century, spoke about this distinction. There is the “gnomic” will, which is the deliberative will, choosing among the perceived options. But there is also the “natural” will, by which we act according to our inherent, created nature.

The problem has never been that human beings have free will and must deliberate between moving toward God or away from God, and therefore must somehow be persuaded to choose the former rather than the latter. The problem has been precisely the opposite: human will in bondage, leaving us incapable of acting according to our true, inherent nature, our natural selves, as God created us to be. Human will needed to be redeemed and set free.

God delivers us from that bondage of will through the Incarnation, in which Christ became one with us, not only revealing God’s faithfulness toward us but also becoming our faithful response to God. But more than that, and as the manifestation of that, Christ delivers us through the crucifixion, in which he destroyed death and all the powers that kept our human will in bondage.

Now we are in the process of the outworking of that deliverance, for it is God himself who is at work in us, bringing forth in us what he desires (Philippians 2:12-13). In other words, God’s work in us is to free our wills from bondage so that we may naturally be what God created us to be from the beginning: the image of God, created to be like God.

Another way of saying this is how the apostle Paul put it in Ephesians 2:10, “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” This is not about us deliberating among the options and choosing “good works” but about our inherent nature as beings created and redeemed in Christ Jesus being manifested through “good works.” What we receive in and through Christ’s union with us is true freedom of will, which is to say, freedom of being — for it is Christ who is ever and always the source of our being.