THE FIVE SOLAS: SOLUS CHRISTUS

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THE FIVE SOLAS: SOLA FIDE

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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.