THE FIVE SOLAS: SOLA GRATIA

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JESUS DOES NOT STOP WITH MERCY; HE ALSO RESTORES

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JESUS DOES NOT STOP WITH MERCY; HE ALSO RESTORES

            I have heard it said that the church is the worst about shooting their own wounded while they are down. Perhaps, many believers have experienced this firsthand. In such cases, which are likely more common than people care to admit, the church reveals her flaws where a message of mercy is preached and yet its application ends there, i.e. the mercy of God is not exuded through the people of God but rather proclaimed as a mere verbal message. To be imitators of Jesus, however, believers should realize that Christ does not stop with mercy, for he also restores. Scripture is replete with the message of not only God’s mercy but also his restoration.

Galatians 6:1 English Standard Version (ESV)

6 Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.

Hosea 6:1

6 “Come, let us return to the Lord;
    for he has torn us, that he may heal us;
    he has struck us down, and he will bind us up.

Job 42:10

¹⁰ And the Lord restored the fortunes of Job, when he had prayed for his friends. And the Lord gave Job twice as much as he had before.

1 Peter 5:10

¹⁰ And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.

Psalm 51:12

¹² Restore to me the joy of your salvation,
    and uphold me with a willing spirit.

Zechariah 9:12

¹² Return to your stronghold, O prisoners of hope;
    today I declare that I will restore to you double.

Joel 2:25-26

²⁵ I will restore to you the years
    that the swarming locust has eaten,
the hopper, the destroyer, and the cutter,
    my great army, which I sent among you.

²⁶ “You shall eat in plenty and be satisfied,
    and praise the name of the Lord your God,
    who has dealt wondrously with you.
And my people shall never again be put to shame.

At the heart of God’s mercy is his restoration and conformity to the image of Christ. To model the love of Jesus then is to not stop with a mere message of mercy but continually offer mercy even when it is not deserved and we do not want to give it, for the purpose of one’s restoration. With Christ as our model, there are three imperatives to a continuation of mercy through restoration.

Jesus Means What He Says

            Jesus means what he says. He does not give false hope claiming that no one is beyond his reach only to turn away someone who seeks him because of his or her sin. Unlike humanity, Jesus preaches a message of forgiveness but does not stop there, for he, in fact, grants forgiveness and continues to invest in his children for the purpose of conformity to his image. When Jesus says, “…neither do I condemn you; go, and from now on sin no more,” (John 8:31) he emphasizes God’s continual work of mercy in his people’s lives. Said another way, God does not grant mercy as one-time act but continues to give it to his people with the aim of their restoration.

            As Christians, we should offer the same kind of mercy to others, especially those in the body of Christ. When a brother or sister fails, we should not only act quickly to forgive but also make clear that our goal is the person’s restoration. Rather than say that we forgive someone but continue to show resentment toward that person, we should truly forgive them in an unparalleled manner and do everything possible to bring about their restoration. If we do not do so, we do not mean what we say or imitate the example of Christ. Jesus, however, means what he says and does not stop with mercy but continues toward restoration.

Jesus Not Only Gives Mercy but Also Provides Righteousness

            Jesus grants mercy but also provides righteousness; he forgives his people in mistakes, even the most massive of errors, which often cause others to write off someone. Jesus offers the hope of change. Perhaps, many believers claim that Jesus can forgive anything including the most heinous acts; yet, to believe such a claim is to act in accordance with it; otherwise, we present merely empty words. Jesus truly changed some of the vilest people imaginable in scripture and continues to do so today. The difference in what Jesus did and what many Christians do in only proclaiming the mercy of Christ (with little to no action beyond such a claim), however, is the extra mile of seeing one through to restoration.

            Consider church discipline as an example. Certainly, church discipline is biblical and should be employed on occasions. The purpose of church discipline, however, as presented in Matthew 18, is restoration. One should not be disciplined as a punishment only for God’s people to abandon him or her; that person should be corrected to the point of restoration. The Apostle Paul teaches that Jesus became the sin of his people so that his people might become his own righteousness (2 Cor 5:21). Jesus loves his people so much that he offers mercy and provides his own righteousness. Jesus’ mercy then does not stop with the cross but continues to a point of change and restoration.

Jesus Does Not Accept People Where They Are; He Meets Them Where They Are but Loves Them Too Much to Allow Them to Remain

            I have heard it said that Jesus accepts people where they are. Nonetheless, I would change that saying to the following: Jesus does not accept people where they are but meets them where they are because he loves them too much to allow them to remain the same. Reflecting upon Christ’s mercy then, God’s people should respond with a changed life. If restoration is the goal, God’s mercy has a result, i.e. if restoration is not complete, perhaps, one has not experienced the mercy of God. Restoration is the consequence of God’s mercy. Dietrich Bonhoeffer discusses the concept of cheap grace in his The Cost of Discipleship. Cheap grace is likely far more common than many believers realize because most professing Christians employ cheap grace by preaching the mercy of God without emphasizing the danger and destruction of sin; God’s grace, however, emphatically changes and restores people. If God did not love his people, he would allow them to remain the same; conformity to Christ, however, is the greatest joy a person can have. God surely meets people where they are no matter their mistakes; yet, he does not allow them to remain there but restores them. This is love; this is mercy; and this is mercy’s purpose: restoration. Jesus does not stop with mercy but aims toward restoration.

MERRY CHRISTMAS!

In Genesis 3:15, God told the serpent that enmity would be between him and the woman and that her offspring would crush his head. From then, God's unique, sole, and unwavering plan was set in motion: the plan of Messiah. Sin infected humanity through Adam. Fourteen generations from Adam to Abraham, fourteen from Abraham to David, fourteen from David to Israel’s exile, and fourteen from exile to Jesus would pass, all while Satan tried to thwart the plan but perpetually failed. Today, Christians around the globe remember, celebrate, and live in the reality of Messiah’s birth. No bi-polarity but truly God and truly human, perfection took the consequence of total, absolute, and unavoidable imperfection. The one who created Mary and Joseph would be raised by them. He was born for the purpose of a humble and terrible death on behalf of his people. Let us, now part of his story and adopted into his family, rejoice this Christmastide, for Christ has come and will return for his own!

IS CHRISTMAS DERIVED FROM SECULAR OBSERVANCES, AND IF SO, SHOULD WE CELEBRATE IT?

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IS CHRISTMAS DERIVED FROM SECULAR OBSERVANCES, AND IF SO, SHOULD WE CELEBRATE IT?

            Approaching the Christmastide season, it is common to hear arguments on various sides for or against the celebration of Christmas including those related to the actual date of Christmas itself. Many of the American traditions have little to do with the birth of Christ such as Christmas trees, the exaggeration of St. Nicholas that we find in Santa Clause, and even the giving of material gifts. I believe that these external elements are not wrong or right in and of themselves; yet, we must be careful with them and have likely lost the sense of Christmastide in American culture. Additionally, I believe a large reason for that is the negation of the Advent season: bypassing Advent may only contribute to the materialistic attitudes we possess. Those opposed to religion often claim that Christmas (and other Christian observances for the same matter) is derived from pagan rituals alone and even fall in the way of atheists who claim this as a sufficient reason to abandon the celebration. One such argument suggests even the timing of December 25 to be evidence that Christians celebrate falsely. Indeed, the same arguments are made against all Christian celebrations, which should cause Christians to consider the foundational reasons for observances. Here I will argue for the celebration of Christmas as a vital observance in Christian life and conclude by extending the philosophy to all Christian observances.

Why December 25?

            I should begin with one of the primary arguments against Christmas: the date itself. The first recorded date of Christmas being celebrated December 25 is 336 AD under emperor, Constantine; yet, it was not an official Roman state festival.[1] Unfortunately, biased human secularism clings to this idea and furthers the claim to submit that Christmas is derived from pagan rituals rather than the literal birth of God himself and it has only been perpetuated because of Constantine’s decree. The obvious bias is evident in this suggestion. There are, however, multiple theories on how and why December 25 was chosen. It should be noted that these are merely theories and nothing more.

            One theory suggests that so many Pagan festivals occurred around this date so it was natural to include the Christian celebration of Christ’s birth. For example, the birthday of the Pagan Sungod, Mithra, was celebrated December 25 when the Romans thought the Winter Solstice occurred.[2] Another theory suggests that December 25 was chosen to connect the Christian celebration of Christ’s birth to the Jewish parallel of Hanukkah, which begins on the 25^th of Kislev (the Jewish month closest to the solar-lunar month of December).[3] Since Jesus was a Jew, this is a feasible reason for the chosen date. Another likely reason is that ancient Jews believed prophets died around the same time of year as their conception. Jesus was crucified and died on the 15^th day of Nissan. In a solar-lunar calendar, that would be in the spring around March 25. Thus, March 25 is regarded as Annunciation Day in the Christian calendar: the day Mary received news from God that she would carry and deliver Jesus. Hence, nine months later, December 25, is when we celebrate his birth.

            These are the most important theories which exist regarding the chosen date of December 25.

No One Truly Knows When or Why

            Bear in mind that these are only theories. There are even more theories. These mentioned, however, are the most presented and substantial. None of them may be proven or falsified. Whether any or none of them are true, Christians have celebrated the birth of Christ on December 25 for centuries, albeit in vastly different ways than today, particularly in Western society. While multiple sides argue the rightness or wrongness of December 25 as the chosen date Christians celebrate the birth of Christ, the fact remains that no one knows with absolute certainty when he was born nor why or how December 25 originally became the standard date for celebrating his birth. Nonetheless, it is the date the church has held for centuries.

Is It Right or Wrong to Observe Christmas if It Is Derived from Pagan Practices?

            All orthodox Christian observances are crucial to living in the reality of the story of God. I have focused on the date of December 25 here; yet, numerous arguments are made against observing Christian celebrations not limited to Christmas but also including Easter and others. Whether the date of December 25 or any other element surrounding the Christmas season (and other liturgical feasts) is derived from pagan practices is negated by the fact that Christians have chosen to honor specific events in the life of Christ for centuries. Even if December 25, for example, stems from pagan customs, it is now (and has been for centuries) a Christian observance. Thus, one should not be concerned with the origins. To answer then the question of whether Christians should observe Christmas if it derived from pagan practices, I suggest that it is right to do so, for the observance now is not pagan. I might also add that it likely never has been, for December 25 has been chosen for pragmatic purposes only. What makes the day sacred is not the day itself but the content therein. As December 25 approaches, let us remember the miraculous and glorious birth of God who came to bring life to his people. It is s sacred day and one which is right to celebrate.

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[1] “Why Is Christmas Day on the 25^th of December?” Whychristmas.com, accessed December 9, 2019, https://www.whychristmas.com/customs/25th.shtml.

[2] Ibid.

[3] Ibid.

THE KING IS COMING: AN ADVENT MESSAGE

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THE KING IS COMING: AN ADVENT MESSAGE

            Advent, perhaps a largely misunderstood liturgical season in the Christian year, begins today. My aim in this message is to eliminate two common misconceptions of Advent: namely that Advent and Christmas are one and the same and that Advent solely prepares for the celebration of Christ’s birth. Advent holds a plurality of themes and rituals including but not limited to expectation and remembering Israel’s awaiting of the Messiah. Nonetheless, to relate to global Christians as a part of the timeless body of Christ, Advent focuses more on Christ’s Second Coming than his First. Certainly, many of the texts read and songs sung during Advent focus on the expectation of Christ’s incarnation; yet, we live in a time after such an event but, nonetheless, await our King’s Second Coming. In the same way Israel awaited the coming of Messiah, the church presently awaits his Second Coming and the end of time. The Sunday prior to Advent is known as Christ the King Sunday and celebrates his dominion over everything. Such a reflection is appropriate to subsequently reflect upon Christ’s certain return for his people and the end of time. Therefore, this is an Advent message of hope, for our King will return.

The Certainty of Christ’s Return

            The Bible repeatedly announces that Christ will return for his people in bodily form (Matt 24:44, Acts 1:11, Col 3:4, 2 Tim 4:8, Heb 9:28). Scripture makes no unclear reference to Christ’s return and an end of history. Scripture teaches that the Second Coming will be a curse for those who do not know him but a blessing for those who are his. The Advent season celebrates this coming and its certainty. Even believers who understand Advent not as synonymous with Christmas but as a season of expectation often do not associate it with Christ’s return; yet, Advent is more about the Second Coming than the First Coming. The certainty of Christ’s return assures Christians reasons to celebrate.

            As Israel awaited the Messiah, we too await Jesus’ return for his bride. In fact, to some, Christ’s return could seem farfetched, surreal, or unrealistic. It might be a distant hope to which people cling but grow weary of believing what may seem to be an old fable while the glimmer hope slowly dies. Rest assured, however, that because Scripture guarantees it, Christ’s return will happen.

            Remembering the expectation of the Messiah is only a portion of the Advent season. A beautiful link to present-day Christians and ancient Israel is the empathy felt in waiting. Christians know what it is like to await their Savior’s coming. It is possible, however, that many Christians speak of Christ’s return and perhaps even believe it yet do not live as if it is certain. Since Christ’s return is sure, should believers’ lives not be impacted? The Advent season reminds the church that Christ will return. In her waiting, she stands secure and redeemed before the Father; yet, a day is coming when she will see her bridegroom in the flesh. Such a truth should resonate with Christians and impact how their daily lives are guided.

The Expectation and Eagerness of Christ’s Return

            The church can relate to God’s chosen people, Israel, in that they also await Jesus’ coming, albeit his Second Coming rather than his First. The word, Advent, comes from the Latin adventus, which means the arrival of a deity or the enthronement of an emperor. Historically, the season of Advent has its beginnings in the 4^th and 5^th centuries AD. Bishop Perpetuus of Tours decreed a time of fasting from November 1 until Christmas. Behind this order was an old custom of fasting from November 11 until Epiphany (January 6). There was no fasting on Saturdays or Sundays; hence, there were 40 days of fasting. By the mid -5^th century, references to Advent began appearing in homilies. The time and length of Advent varied in Roman and Western churches. In Eastern and Greek churches, references to Advent did not appear until the 8^th century; nonetheless, by this time, Advent beginning the first Sunday in December or last in November (four Sundays prior to Christmastide) became the standard.

            Advent is not merely a liturgical ritual; the Advent season reflects on a few themes, not the least of which is the return of Christ. As Christians are further in time away from Christ walking this earth in flesh, the eagerness of his Second Coming becomes more apparent. Advent celebrates, first, the expectation of Christ’s return. Without an expectation, there cannot be an eagerness. Believers should expect Christ to return because he said he would; it is a promise. Because of this expectation then, there should be an eagerness of Christ’s return. Advent affords the church an opportunity to celebrate with joy and eagerness the awaited coming of the Messiah. The Advent season has taken a long path to what exists now; yet, the liturgical cycle of light grants Christians an opportunity to share with believers of the past who also eagerly awaited the Messiah. He has come but is coming again. Advent, therefore, represents the church’s expectation and eagerness of Christ’s return.

Advent’s Hope for the Season: Christ Will Return

            More than remembering a past expectation of Christ’s incarnation, Advent is relevant to Christians presently in that the church eagerly awaits his return. While some may speak of the return of Christ as fictional, it is certain. No one knows how or when Christ will return; nevertheless, his return is certain. For believers, this should be a joyful hope. As Advent begins, my prayer for all Christians is that we would live with the realization that Christ has not yet returned and, therefore, gives us the opportunity to continue to serve him but also that his Second Coming is imminent. Let us be a people of eager expectation and joyful longing, for our King will return.

ONE HOLY CATHOLIC AND APOSTOLIC CHURCH

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ONE HOLY CATHOLIC AND APOSTOLIC CHURCH 

            Christianity has faced nearly two millenniums of a faith which has been tested, persecuted, tried, and yet blessed; a commonality in Jesus Christ exists among global believers of diverse backgrounds, traditions, and cultures; and further, believers throughout the centuries are a part of the same adopted family. This collective group of people from disparate cultures, backgrounds, and even eras is called the church. All three major creeds of the Christian faith (the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed) refer to the body of Christ as and affirms Christian belief in one holy catholic and apostolic church. This affirmation dismays many readers and hearers who do not possess an appropriate understanding of the church universal. The term, catholic (not the denomination), equates to universal or all-encompassing, i.e. the church is a single body of many believers and even denominations. It is, therefore, appropriate to affirm one’s Christian belief in such a doctrine and rejoice in the body which Christ has redeemed. Within the text of the three major creeds, four essentials exist which are primary to a right belief of the church.

The Church Is One

            Imbedded in the doctrine of one holy catholic and apostolic church, first, upholds the biblical doctrine of one faith, one God, and one redeemed people (1 Cor 12:12-27). A mystery of the gospel is the fact that God joins a plurality of vast people as one body. A common tendency is seemingly and perhaps subconsciously to consider the church as one’s local church alone; yet, local churches are but a part of the body. The church is one and should be regarded as such. By way of application, this means that Christians must not compete with one another. Local churches are of the same body and must strive to serve that body, not their own needs. To serve only the needs of one local church is to effectively act in a way that is contrary to the health of the church. The church is one and should live as such irrespective of differences. It is certainly good and acceptable to worship with a local body of believers with which one identifies and may serve well. Nonetheless, no one should neglect the truth that the church is one.

The Church Is Holy

            Second, the church is holy. To be holy is to be set apart. God calls the church to holiness because he is holy (Lev 19:2, 20:7, 20:26, 21:8, Exod 19:6, 1 Pet 1:16, 1 Thess 4:7). The primary end of salvation is not heaven but conformity to the image of Christ (Rom 8:29). Therefore, in Christ Jesus, the church is holy, i.e. set apart and like Jesus. All three major creeds affirm this Christian truth of who God’s people are in Christ. The vast implications of the church’s holiness begin with a different perspective. While Christians are not yet in their glorified state, they are positionally righteous in Christ and one day will be made actually righteous. Nevertheless, the Father beholds the complete and total righteousness of the Son when he sees the church. To confess that the church is holy is to confess that the church’s new nature requires a new way of living: namely like Christ. Christians are no longer evil and no longer live as the world lives, for the church is holy.

The Church Is Catholic

            The church, thirdly (and perhaps most importantly here), is catholic. The three primary Christian creeds do not speak of the Catholic denomination but rather the universal nature of the church. Brothers and sisters from around the globe, from the most diverse backgrounds, from centuries of history, and from varying degrees of past sin are found as one body called the bride of Christ. The church then is universal, despite the many local churches and denominations which exist. Consider the church as a body. When a human body has medical needs, one consults a physician and often a specialized physician, i.e. a cardiologist, a pediatrist, an ophthalmologist, etc. because each part of the body has different needs. In a similar manner, local churches and denominations might be considered different parts of the same body while Jesus, the Great Physician, meets his people where they are. In the variations of Christian subculture, however, believers must not forget the universal nature of the body, for the church is a catholic body.

The Church Is Apostolic

            Finally, the church is apostolic. Like the term, catholic, apostolic is often misunderstood because it is usually related to Pentecostal traditions. Apostolic, however, refers to the derivation of the Apostles. Said another way, the church’s roots are firmly secured in the Apostles and Pentecost. The church began at Pentecost. While not all denominations employ practices of speaking in tongues or gifts of the Spirit, all stem from the beginnings of the church in Acts 2. The same Spirit who worked miraculously in the early church is the same Spirit who works miraculously today and changes believers by his power. No matter the belief in gifts of the Spirit, all true believers are a part of one church, which is apostolic.

The Vital Application

            In these thoughts, there exists one vital application: the unity of the church should be exhibited. Tertullian taught that the unity of the church is a perpetual fact and not something to be reached (for it has already been achieved) but exhibited. While the three major ecclesiastical creeds differ slightly in text, a primary source of commonality is the ecumenical and yet unified nature of the church. To understand the church as one holy catholic and apostolic is to live life in such a way that views all believers, regardless of differences, secondary beliefs, or secondary opinions, as people who are brothers and sisters in Christ. Brothers and sisters by blood often disagree; yet, they are a part of the same family. The church’s universal nature in Christ demands a brotherly love which supersedes secondary issues and realizes all believers as the church: one holy catholic and apostolic.

BOOK REVIEW OF GLENN PACKIAM'S BLESSED, BROKEN, GIVEN

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BOOK REVIEW: BLESSED, BROKEN, GIVEN BY GLENN PACKIAM

Packiam, Glenn. Blessed, Broken, Given: How Your Story Becomes Sacred in the Hands of Jesus. Colorado Springs, CO: Multnomah, 2019.

            Of the term, sacramental, a variety of thoughts enter the minds of believers. While, for some, sacramental might be linked to salvific grace, the nature of the word’s Latin roots suggests sacredness. Glenn Packiam’s 2019 publication, Blessed, Broken, Given, illuminates the concept of sacramental life in Christ. In Jesus’ hands, frail people become blessed; in Jesus’ hands, brokenness allows Christians to become open to the grace of God; and in Jesus’ hands, believers realize that sacred life is not for selfish gains but rather for the glory of the one who has redeemed.[1] Bread is used in the Lord’s Table as a deep reality of Christ and his body on earth: the church, i.e. while the element of bread is surely imagery, what it symbolizes, sacramental life, is reality. Discussing sacramental life as a work in three primary movements (blessed, broken, given), Glenn Packiam contends for the participation of those redeemed by Christ.

Prelude

Packiam begins his work with a prelude to his three movements. The book centers around the element of bread; thus, the prelude discusses bread not solely as a metaphor but as a visible display of spiritual reality. The author alludes to the societal problem of not seeing the sacramental nature of life. “One of the reasons we have such trouble seeing–truly seeing–is that we’ve been shaped by centuries of cultural tides that have taught us not to see, in fact, not to even look for anything beyond,” writes Packiam.[2] While many (including Christians) observe miracles as God overriding the laws of the universe, Packiam contends that they are examples of God working within his own world.[3] Life then should be considered sacramental in nature and his people the bread of his making. As bread is made by the baker for his or her intended use, Christian life and all aspects thereof are meant for use in God’s design.

Movement One

            Packiam continues his work with the first movement: blessed. Beginning with a shift in paradigm of what it means to be blessed, God’s grand design includes humankind made in his image. From the creation of humankind to the fall and to redemption through Christ, God’s plan in the lives of his people is sacred. Christian life is bread; Packiam beckons his readers to place their lives in the hands of Jesus to return to the sacred origin.[4]

            Blessed, Broken, Given discusses issues of pain, hurt, and brokenness in a cyclic manner. Without an understanding of these realities, one may not understand the sacredness of redeemed life. Continuing the first movement, Packiam invites his readers to further realize their new name in Christ despite the plurality of broken backgrounds from which the church arrives. Further, Packiam argues for the broadness of God’s blessing, i.e. God “desires all to be swept up in his saving and redeeming love.”[5] To illustrate his point, the author references God’s blessing to Hagar, which was originally given to Abraham (Gen 16:10): “I will surely multiply your offspring so that they cannot be numbered for multitude.” Believers have been given a new name and new identity in Christ and one that is meant for a plurality of people, i.e. the scope of God’s love is broad.

            Maintaining that life is sacramental in nature, Packiam continues his first movement by linking the Lord’s Table to eternal reality. Disparate from the days of old covenants, God is now perpetually available to his people because of Christ’s mediation. “God pours out his glory on this new people when they gather together,”[6] writes Packiam.[7] Packiam, moreover, discusses the connection between the Table and the family of which all Christians are a part. God has redeemed his people and returned them to his sacred purpose; therefore, as one body, the church subsists around the Table of the Lord as one with him. In this manner, believers are blessed.

Movement Two

            Packiam’s second movement, broken, centers around the breaking of bread. Human nature is broken and radically depraved; yet, Jesus blesses brokenness. Despite humanity’s dreadful sin and shame, “Jesus has brought…peace.”[8] Packiam even shifts the paradigm of how believers commonly view suffering and pain. Human nature is to desire prevention; yet, in sacramental life, God opts for redemption.[9] Packiam excellently connects blessing and brokenness.

Furthermore, brokenness takes a communal aspect, for the body is Christ is one which has one Lord and one Savior. Communal brokenness, therefore, requires communal confession. Packiam writes, “We need a community of people who know us, who love us even in our brokenness, and who will call us to repentance for our failures, for the things we have done and for the things we have left undone.”[10]

There is a purpose, however, in Christian brokenness: sharing. Without breaking bread, the sharing of bread is not possible; yet, the sharing is the responsibility of God. “He will do the multiplication, but he wants our participation.”[11] The focal point of movement two is brokenness. Nonetheless, there is a stalwart connection to blessedness. Packiam’s trajectory begins with blessedness, moves to brokenness, and concludes with giving. Without brokenness, however, bread may not be given.

Movement Three

            Sacramental life requires participation. “God intends for us to be more than recipients of the kingdom; we are to be participants in this arriving reign of God.”[12] Once there is a realization of blessedness and brokenness, Christians should understand the call to give. As bread is broken to be given and as Christ was broken to be given, Christians are also broken to be given. One’s perspective, however, must be that of bread rather than beggar. Packiam suggests that while most people would likely not admit to see themselves as beggars, their lives infer the opposite.[13]

            Sacramentally, the church should exist as one body of Christ, which implies healing inclusivity,[14] i.e. God’s gift is meant to be shared. Additionally, as God’s people give, in a cyclic way, “giving begets more giving.”[15] As God has given, the church is also to give. Giving, however, must not occur only between other members of the body of Christ but also by giving to the world. Christians are called to welcome the stranger. After his resurrection, in Luke’s account, Jesus appeared to his disciples as a supposed stranger; yet, they welcomed him. He then sat with them and “started acting like the host.”[16] Packiam reveals a beautiful miracle in the fact that the disciples’ eyes were opened after he took the bread, blessed it, and gave it. “…it was the breaking of bread that opened their eyes.”[17]

Sacramental life bids participants to share what has been given, i.e. Christians have been blessed and broken to give. A Christian who does not give is one who does not complete the trajectory of sacramental life. Packiam’s third movement completes the journey with a vivid argument of Christian purpose: giving.

Postlude and Conclusions

            The postlude of the work, to Packiam, is the King’s feast. Such is the feast to which God’s people are invited. Packiam writes, “God has prepared a Table for us with his own body and blood as our bread and cup. And the world sets a table before us, offering its delights.”[18] Christ gives an invitation to abandon an empty and selfish life and participate in his sacred life. The author sets the stage for the reader to make a choice: a choice to neglect or participate in sacramental life.

            Glenn Packiam’s Blessed, Broken, Given offers readers a vital but (unfortunately) rare connection between sacrament and life. A trajectory of sacred life is portrayed in three movements. Therefore, the author does a superb job of providing a track, which readers may follow in a succinct way. Where the term, sacrament, is often linked to Communion or Baptism alone, Packiam conveys a gospel message of sacramental life, to which the church is called as a single body. The three-movement form greatly aids in presenting this shift in thought. Skillfully, after unfolding the three movements, Packiam offers his readers an invitation from God himself: an invitation to participate in the sacramental life of Christ. The book helps to tear down preconceived thoughts of sacrament and holds to a foundation of the church’s union with Christ. In a mystical manner, therefore, God’s people are called to participation in the life of Christ, for they have been blessed and broken and are called to be given in the church’s sacramental life.

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[1] Glenn Packiam, Blessed, Broken, Given: How Your Story Becomes Sacred in the Hands of Jesus (Colorado Springs, CO: Multnomah, 2019), 21.

[2] Ibid., 16-17.

[3] Ibid., 19.

[4] Ibid., 40.

[5] Ibid., 49.

[6] Ibid., 61.

[7] The sacramental nature of this book assumes a strong link here to the Lord’s Table.

[8] Ibid., 92.

[9] Ibid., 105.

[10] Ibid., 112.

[11] Ibid., 121.

[12] Ibid., 135.

[13] Ibid., 141.

[14] Ibid., 156.

[15] Ibid., 160.

[16] Ibid., 172.

[17] Ibid., 173.

[18] Ibid., 191.