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Good morning and welcome to the

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annual Paul T. Walls lecture.

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This lecture is given each
year by Dr. Randy Maddox,

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who is the holder of the
Paul T. Walls Chair in

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Wesley in theology here at
Seattle Pacific University.

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Let me say a few words
about Paul T. Walls.

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Paul T. Walls invested
his life in service to

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the Free Methodist Church and to

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Seattle Pacific
University for 31 years.

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He was a trustee
of the university

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and for 20 of those 31,

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he was chairman of the board.

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My first meeting of Paul T.

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Walls happen to be in
Upland, California,

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where I was associate
pastor at a church

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and the senior pastor
there was being

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considered to fill
the pulpit here.

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First Free Methodist Church
in Paul T. Walls was sent as

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a snoop to check out

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his preaching and I was
sitting on the platform.

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I happen to be in
my doctoral work at

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the time and senior pastor
elbowed me and said,

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You see the white haired
man in the front seat row,

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get to knowing that's
Paul T. Walls.

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He's chairman of the
board at Seattle Pacific.

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If you want a job
there, talk to him.

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That was my first meeting
of Paul T. Walls some

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almost 30 years ago and don't
completely different role.

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Before his death, Paul
and his wife Vera,

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established an educational
fund that led to

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the creation of the Paul T.

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Walls Chair in
Wesleyan theology,

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plus some scholarships and
other educational endeavors.

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Their desire was to see

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the intellectual and
spiritual life of

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the church mature through
such educational endeavors.

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I believe they would be very

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pleased with the
great work that Dr.

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Maddox has done to bring
about these desired goals.

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We also want to
acknowledge members of

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the Walls family who
continue to serve and

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give themselves to the Church

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and Christian higher education
as did Paul and Vera.

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I was trying to look through

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the audience to see what
family members are here.

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I apologize if I am
missing some in this list.

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I know some are not here,

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but I do want to be sure to say

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the names of those
that I have and

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I'll ask for others if

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I have not mentioned those
names here in a moment.

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Cliff and Linda Collins
who are not here today,

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continue to work with us for

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the success of the Walls Chair.

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Linda is the daughter of Paul

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and Vera and Cliff,
that's son-in-law.

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Their daughter Shelly,
is a member of

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our adjunct faculty and
an accomplished flutist,

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completing her doctoral
work and she directs

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our flute choir here on campus.

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Dr. West Walls and
Elizabeth Walls,

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brother to Paul
and sister-in-law.

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West was a former
member of our faculty.

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Mr. and Mrs. Burt Walls,

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son and daughter-in-law
of West and Elizabeth,

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Chuck and Lorraine Schucars.

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Lorraine is the granddaughter
of Paul and Vera.

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Mr. and Mrs. Forest Walls,

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son and daughter-in-law
of West and

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Elizabeth Walls and Mr. and Mrs.

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Win Barret, Win is the
niece of Paul and Vera.

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Now, are any of those

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here or am I missing members
of the family at all?

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There we go. Would you please

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stand and receive
our acknowledgments?

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Thank you. Again,

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I'm deeply appreciative of

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all the family and how
they've carried on

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the life and vision and
work of Paul and Vera.

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I'm also deeply
grateful to Dr. Maddox,

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holder of the Walls Chair and

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how his work has continued to

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contribute to the great
work of the church,

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the broader Wesleyan
Methodist Church,

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the Free Methodist Church,

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and energizing the Wesleyan
Methodist identity

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and mission of this university.

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Let me now introduce
Dr. Colin green,

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Dean of the School of Theology,

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who will introduce Dr.
Maddox this morning.

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Good morning. Let me add
my welcome to you all to

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this annual Walls
lecture this time,

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this year entitled The
Passion of Christ,

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a Wesleyan perspective.

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Since coming to Seattle
Pacific University

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just over a year ago,

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I have found Dr. Randy Maddox,

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a gifted and wise scholar,

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supportive and
dedicated colleague.

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If I'm a say-so with a rather
British wry sense of humor.

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It's a great pleasure
and a great privilege

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to introduce him to you today.

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Randy is now in his
seventh year in

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the Paul T. Walls chair
of Wesleyan theology.

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Through the support
of the Wall's chair,

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he has maintained a
prominent role in

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the field of Wesley
and method studies,

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cultivating the understanding of

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the Wesleyan tradition and

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engaging the
contemporary dialogue

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of science and religion.

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He is the North
American Secretary of

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the Oxford Institute of
Methodist theological studies,

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general editor of
Kingswood books,

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a series on Wesleyan and

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Methodist studies
and has just been

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named Associate General Editor

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of the Wesleyan Works Project.

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Indeed, during this past year,

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Dr. Maddox gave guest lectures

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at Asbury Theological Seminary,

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Central College,
Macpherson, Kansas,

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Mount Vernon
Nazarene University,

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Point Loma Nazarene University,

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and Wesley Theological Seminary,

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as well as in several
area churches.

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He also has completed
three articles and

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a volume in the Wesley works

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editorial project
for publication.

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Please welcome,
Dr. Randy Maddox.

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Thank you. It's good
to be with you.

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Since this is the quarter when

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I'm traveling and speaking,

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it's good to be back home,

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though I must admit a little
bit of disequilibrium.

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In the last two
weeks, I've spoken on

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four campuses at each campus,

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no matter where I
was, it rained.

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They accused me of bringing
Seattle weather with me so I

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come today to speak and lo
and behold, it's sunny out.

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Isn't the Northwest grand.

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This last year is
memorable for many events,

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many newsworthy events
for Christians.

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At least one of the
notable events of

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this last year is the way

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in which two different
portrayals of

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the passion of Christ gained

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national attention and in
various ways, national debate.

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One was Mel Gibson's film,

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The Passion of the Christ,

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which sparked quite considerable
debate in our culture

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and found its way
onto the front pages

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of Time and Newsweek
and other journals.

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The other, somewhat less in

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stature I would suggest
artistically, but nonetheless,

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sparking interest in debate was

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the last volume in
the Left Behind

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series, the glorious appearing,

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where we see a very
different passionate Christ,

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you might call it, who shows

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his passion in his
judgment upon sin.

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A volume again, that
made its way onto

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the front pages of Time and

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Newsweek and brought
different images

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about what it is we mean when we

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speak of the Passion of Christ.

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My goal in this lecture
is to reflect on both of

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these portrayals to help us

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reflect together as a community.

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What is it we make of these?

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What is it we make of
their national attention?

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What we make of them
as works that can

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be important to the
life of the church.

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I'm not going to reflect on
them primarily in terms of

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their cultural
engagement in resume,

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I want to suggest instead
reflections that relate

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specifically to how we in

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the life of the church
reflect on them.

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To do that, let me move into it

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by the larger picture first.

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In terms of an introduction,

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I want to talk a little
about the public

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reaction to Mel Gibson,

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the Passion of the Christ first.

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I think perhaps the most
important thing we can do

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looking at that is to put it
in historical perspective.

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It was a powerful film,
complex cinematography.

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It generated a lot of

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debate and that debate
took many forms.

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Some of the forms you'll know in

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the public debate were questions
about whether it might

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encourage anti-Semitism or
at least anti-Judaic views,

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that is against
Judaism as a religion,

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not as a people.

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There was much comment over it's

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quite graphic use of
violence related to that.

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Ironically, given
who made the film,

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the question of
whether perhaps what

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we were seeing here was a very

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much accommodated or
acculturated Jesus.

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That is a Jesus made to fit

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what we thought culture wanted.

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In this case, the Braveheart,

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Jesus, the one who takes a
lick and keeps on ticking.

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They beat him down and he
stands right up again.

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Was that what was
going on in the film?

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Some would argue.

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The debates about
what is it really

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historically accurate.

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Which gospels, how it
grew up on the gospels?

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Well, if you want perspective
on those debates,

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I think it helps to look at

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the longer history of how
Jesus has been understood,

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presented, portrayed,
reflected in American culture.

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There's a couple of recent
books I would suggest

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that you could look
at and find that.

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One is the book by Fox,

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which deals with the
earlier settings

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looking mainly at
theological writings,

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but has a marvelous chapter on

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the movies that have
been made about Jesus.

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I'll give you just a list of
some of those movies that

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had been produced and

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presented here in
the United States in

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English over the last
more than a 100 years.

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The pro thorough book goes more

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into popular books
written on Jesus.

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Frankly, I'd suggest if you're

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looking for acculturated Jesus,

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you'll find it
probably even more in

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the books than you will
find it in the movies.

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I think, for example,
of a book published

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in 1925 by Bruce Barton,

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The Man Nobody Knows,

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spends his entire time
trying to convince

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us that Jesus was Dale Carnegie,

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that he knew how to win
friends and influence

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people and that he was
I quote "man's man".

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Over against what
Barton saw as to

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feminized of Jesus figures

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in American fiction
prior to that.

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Very conscious work at
trying to acculturate to

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fit what he thought was a
better model for culture.

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When you look at
these movies are

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some very interesting
things that come out.

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Most of the debates that
have come up again around

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Gibson's film are found

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already in these
earlier examples.

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There were charges of being

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anti-Semitic for almost
every one of them.

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Frankly, when you look at them,

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some do better than
others at making

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clear that the ones who
really put Christ to death,

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were the Romans, others,

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the Romans almost disappear.

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It makes for an interesting
comparison to ask,

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which really captures
better the balance of

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00:11:15,590 --> 00:11:18,600
what we see in
Scripture historically.

259
00:11:18,600 --> 00:11:22,480
The Gauntier film in 1912,

260
00:11:22,480 --> 00:11:24,265
From the Manger to the Cross.

261
00:11:24,265 --> 00:11:26,890
Has a scene where a soldier
whips Christ's back

262
00:11:26,890 --> 00:11:30,175
so long he has to
quit from exhaustion.

263
00:11:30,175 --> 00:11:33,460
It spark vigorous debates
in the newspapers of

264
00:11:33,460 --> 00:11:34,570
the day about whether there was

265
00:11:34,570 --> 00:11:36,475
too much violence in the film.

266
00:11:36,475 --> 00:11:40,360
Mel is not the first to
raise those questions.

267
00:11:40,360 --> 00:11:42,160
The attempts to
relate to culture

268
00:11:42,160 --> 00:11:44,094
can be found in several.

269
00:11:44,094 --> 00:11:46,450
But what I find most
interesting is the debate that

270
00:11:46,450 --> 00:11:49,090
came over with the question
which were most literal.

271
00:11:49,090 --> 00:11:51,160
I think the consensus
that emerges

272
00:11:51,160 --> 00:11:52,480
when you look at
it historically is

273
00:11:52,480 --> 00:11:55,555
the ones that strove
to be most literal.

274
00:11:55,555 --> 00:11:57,670
To simply repeat the words of

275
00:11:57,670 --> 00:12:00,100
one or the other of the gospels
or of their combination

276
00:12:00,100 --> 00:12:02,620
of the gospels are also
the ones that were the

277
00:12:02,620 --> 00:12:06,175
least successful,
the most wooden.

278
00:12:06,175 --> 00:12:09,115
I must suggest that's
because they failed to

279
00:12:09,115 --> 00:12:11,590
own a reality that we
see in scripture itself,

280
00:12:11,590 --> 00:12:12,865
which is that we don't just have

281
00:12:12,865 --> 00:12:15,265
a history of Christ's Passion.

282
00:12:15,265 --> 00:12:18,610
What we have are four
stories of the Passion or

283
00:12:18,610 --> 00:12:22,630
four interpretations of the
Passion grounded in history,

284
00:12:22,630 --> 00:12:24,160
looking at real
historical event,

285
00:12:24,160 --> 00:12:27,130
but taking the time to make
it a persuasive story.

286
00:12:27,130 --> 00:12:29,320
To drive home a point,
to capture our heart,

287
00:12:29,320 --> 00:12:31,750
to see Christ in a certain way.

288
00:12:31,750 --> 00:12:33,610
Because all of them
are grounded in

289
00:12:33,610 --> 00:12:37,530
a recognition that the
reality of what God

290
00:12:37,530 --> 00:12:40,290
was doing in Christ
is larger than anyone

291
00:12:40,290 --> 00:12:43,985
telling of that
event can capture.

292
00:12:43,985 --> 00:12:46,210
It addresses more audiences than

293
00:12:46,210 --> 00:12:49,120
anyone telling of that
event can capture.

294
00:12:49,120 --> 00:12:51,280
For me in looking at

295
00:12:51,280 --> 00:12:52,945
the present debate
over the Gibson film,

296
00:12:52,945 --> 00:12:55,150
The thing that I found
in some ways most

297
00:12:55,150 --> 00:12:58,360
disconcerting in the popular
setting was the way it's

298
00:12:58,360 --> 00:13:01,615
so easily fell
into an assumption

299
00:13:01,615 --> 00:13:04,330
that did not recognize

300
00:13:04,330 --> 00:13:05,950
this distinction
between the reality

301
00:13:05,950 --> 00:13:07,210
and the interpretation.

302
00:13:07,210 --> 00:13:09,490
Where they seem to equate

303
00:13:09,490 --> 00:13:12,955
the truth of Christ's
death for our salvation.

304
00:13:12,955 --> 00:13:15,385
With one presentation of it,

305
00:13:15,385 --> 00:13:17,500
you can find this on
the conservative side,

306
00:13:17,500 --> 00:13:18,985
but those that we're
writing against

307
00:13:18,985 --> 00:13:21,130
anyone who raised
any criticism about

308
00:13:21,130 --> 00:13:22,900
the Gibson film and
suggested it's simply

309
00:13:22,900 --> 00:13:25,165
a criticism of
Christianity per say.

310
00:13:25,165 --> 00:13:28,150
Not a criticism of perhaps
one interpretation.

311
00:13:28,150 --> 00:13:30,160
You can look at the
book by Gary North if

312
00:13:30,160 --> 00:13:32,139
you want to see an
example of that.

313
00:13:32,139 --> 00:13:35,800
Or on the other hand, some
liberal Christian writers

314
00:13:35,800 --> 00:13:38,320
even who found

315
00:13:38,320 --> 00:13:42,220
themselves discontented
with the presentation

316
00:13:42,220 --> 00:13:44,665
in Gibson's film with
all the violence.

317
00:13:44,665 --> 00:13:46,780
In response, in essence said,

318
00:13:46,780 --> 00:13:49,360
we ought to demote or
remove the place of

319
00:13:49,360 --> 00:13:50,755
attention to Jesus death

320
00:13:50,755 --> 00:13:52,565
in the telling of
the Christ story.

321
00:13:52,565 --> 00:13:54,810
They assume that presentation is

322
00:13:54,810 --> 00:13:57,390
the only way to
understand that death and

323
00:13:57,390 --> 00:13:58,560
that they took to be

324
00:13:58,560 --> 00:14:02,490
child abuse and therefore
not acceptable.

325
00:14:02,490 --> 00:14:03,810
You'll find a few in that

326
00:14:03,810 --> 00:14:05,550
vein and the collections
by core elite and Platon.

327
00:14:05,550 --> 00:14:08,245
Well, I was watching here

328
00:14:08,245 --> 00:14:11,230
as I was watching these
reviews and these responses,

329
00:14:11,230 --> 00:14:13,720
my Wesleyan
sensitivities kicked in.

330
00:14:13,720 --> 00:14:17,770
Because one of the things I
learned early from Wesley,

331
00:14:17,770 --> 00:14:20,125
was his strong sense
of distinction,

332
00:14:20,125 --> 00:14:22,180
sense that it took him
a while to develop

333
00:14:22,180 --> 00:14:24,790
between what he would call
the deep Christian truths and

334
00:14:24,790 --> 00:14:26,785
realities and the limits of

335
00:14:26,785 --> 00:14:29,170
any particular human
interpretation

336
00:14:29,170 --> 00:14:30,625
or presentation of them.

337
00:14:30,625 --> 00:14:32,080
The truth is much more

338
00:14:32,080 --> 00:14:33,940
rich and much more
real than any of

339
00:14:33,940 --> 00:14:36,340
our theological models can

340
00:14:36,340 --> 00:14:38,425
be and we need to
hold our models.

341
00:14:38,425 --> 00:14:42,160
Hold them because they
are our opinions,

342
00:14:42,160 --> 00:14:44,110
but hold them also
with an awareness of

343
00:14:44,110 --> 00:14:46,660
listening to others and seeing
how they can be enriched.

344
00:14:46,660 --> 00:14:48,070
I give you the example there of

345
00:14:48,070 --> 00:14:50,020
a quote from his
sermon on the Trinity,

346
00:14:50,020 --> 00:14:51,370
where he's taken one
of the most central of

347
00:14:51,370 --> 00:14:54,100
the Christian truth
and making that point.

348
00:14:54,100 --> 00:14:55,750
As he says, "There are some

349
00:14:55,750 --> 00:14:57,220
trues more important
than others,

350
00:14:57,220 --> 00:14:59,410
some which are of
deep importance."

351
00:14:59,410 --> 00:15:02,695
Even uses the language of
being fundamental here.

352
00:15:02,695 --> 00:15:04,270
"They have a close connection to

353
00:15:04,270 --> 00:15:06,610
vital religions such as
the claim that the Father,

354
00:15:06,610 --> 00:15:08,815
the word, and the
Holy Ghost are one."

355
00:15:08,815 --> 00:15:10,900
But then he goes and say,
I don't mean that it is

356
00:15:10,900 --> 00:15:12,969
of importance to believe
this or that explication.

357
00:15:12,969 --> 00:15:16,465
It's not that you memorize
one definition of that,

358
00:15:16,465 --> 00:15:19,510
but rather the core value there.

359
00:15:19,510 --> 00:15:21,280
Then you listen
and you work with

360
00:15:21,280 --> 00:15:22,435
the different models to ask

361
00:15:22,435 --> 00:15:25,060
which ones enlightened at most.

362
00:15:25,060 --> 00:15:27,850
That's where I want us
to start as we reflect

363
00:15:27,850 --> 00:15:29,950
today more in terms of what you

364
00:15:29,950 --> 00:15:34,960
might think as a theological
reflection on the movie,

365
00:15:34,960 --> 00:15:37,060
The Passion and the
other movies about

366
00:15:37,060 --> 00:15:39,790
Christ in the context

367
00:15:39,790 --> 00:15:42,470
of Christian community
and Christian formation.

368
00:15:42,470 --> 00:15:45,225
Because I think the real
important thing is not what

369
00:15:45,225 --> 00:15:47,250
these movies have
done in terms of

370
00:15:47,250 --> 00:15:49,455
raising visibility in
our culture at large.

371
00:15:49,455 --> 00:15:52,665
The important thing is how
might we use resources like

372
00:15:52,665 --> 00:15:54,865
this movie in forming

373
00:15:54,865 --> 00:15:56,170
our own faith and that of

374
00:15:56,170 --> 00:15:58,195
the communities
in which we live.

375
00:15:58,195 --> 00:16:01,030
I would suggest to you
as a first major point

376
00:16:01,030 --> 00:16:03,010
that we need to use
them in light of

377
00:16:03,010 --> 00:16:04,630
the recognition of
the richness of

378
00:16:04,630 --> 00:16:06,745
the biblical and
traditional reflection

379
00:16:06,745 --> 00:16:09,190
on the meanings of
Christ's death.

380
00:16:09,190 --> 00:16:13,075
That scripture itself
gives us many more images.

381
00:16:13,075 --> 00:16:15,220
In fact, what it
does not give us is

382
00:16:15,220 --> 00:16:18,385
one specific dominant theory

383
00:16:18,385 --> 00:16:21,865
of why God in Christ
came to the cross.

384
00:16:21,865 --> 00:16:24,970
What it gives us are a
variety of passing images,

385
00:16:24,970 --> 00:16:27,085
usually only in
one verse or two.

386
00:16:27,085 --> 00:16:29,170
What has happened in the
life of the church is that

387
00:16:29,170 --> 00:16:30,880
in different contexts
and at different times,

388
00:16:30,880 --> 00:16:33,955
different ones of these images
that have struck a nerve.

389
00:16:33,955 --> 00:16:35,125
They've really worked well.

390
00:16:35,125 --> 00:16:37,690
They fit that culture and
they've allowed us to

391
00:16:37,690 --> 00:16:39,460
enrich and deepen
an understanding

392
00:16:39,460 --> 00:16:41,275
of some aspect of that.

393
00:16:41,275 --> 00:16:42,970
Historically where
we've ran into

394
00:16:42,970 --> 00:16:44,830
trouble is when we
ever have argued

395
00:16:44,830 --> 00:16:46,420
that one of them is the right

396
00:16:46,420 --> 00:16:48,430
one all the others are wrong.

397
00:16:48,430 --> 00:16:51,325
When we've canonized
it and concretized it,

398
00:16:51,325 --> 00:16:53,020
and filled in all the details,

399
00:16:53,020 --> 00:16:58,210
and tried to make it simply
a historic description.

400
00:16:58,210 --> 00:17:01,135
Look at the models with me
and think through that,

401
00:17:01,135 --> 00:17:03,025
see some of that as
it's played out.

402
00:17:03,025 --> 00:17:04,630
If you want to read
more about it,

403
00:17:04,630 --> 00:17:06,550
I list three books there
that you could go to

404
00:17:06,550 --> 00:17:08,830
and you'd find it
described in more detail.

405
00:17:08,830 --> 00:17:10,480
Let me start with
models that are

406
00:17:10,480 --> 00:17:12,070
probably more familiar
with this because

407
00:17:12,070 --> 00:17:13,390
they're the models that
have been the most

408
00:17:13,390 --> 00:17:15,265
dominant in the Western church.

409
00:17:15,265 --> 00:17:17,410
The church that traces its roots

410
00:17:17,410 --> 00:17:19,750
back to the Latin-speaking
Christianity.

411
00:17:19,750 --> 00:17:21,910
What we would call
today Roman Catholicism

412
00:17:21,910 --> 00:17:23,980
and major Protestant traditions.

413
00:17:23,980 --> 00:17:26,320
Those models, when we've
talked about Christ's death,

414
00:17:26,320 --> 00:17:29,260
we've tended to focus primarily
on the question of how

415
00:17:29,260 --> 00:17:31,000
his death dealt with

416
00:17:31,000 --> 00:17:33,970
the issue of pardon
for the guilt of sin.

417
00:17:33,970 --> 00:17:36,460
For us, the dominant theme

418
00:17:36,460 --> 00:17:38,185
in thinking through
the work of Christ

419
00:17:38,185 --> 00:17:39,880
is the theme you
might think of as

420
00:17:39,880 --> 00:17:42,415
embodied in Romans 1-3.

421
00:17:42,415 --> 00:17:44,980
Where our fundamental sense
of our problem is that

422
00:17:44,980 --> 00:17:47,830
we have sin and that sin
carries with it guilt.

423
00:17:47,830 --> 00:17:49,420
We have broken God's law.

424
00:17:49,420 --> 00:17:51,565
We have offended God's honor.

425
00:17:51,565 --> 00:17:55,750
We have not lived
life recognizing

426
00:17:55,750 --> 00:17:57,610
God is the one who truly and

427
00:17:57,610 --> 00:18:00,385
rightly expects our obedience.

428
00:18:00,385 --> 00:18:03,025
The question is, how
do we make that right?

429
00:18:03,025 --> 00:18:05,665
How do we deal with
this problem of guilt?

430
00:18:05,665 --> 00:18:08,035
You find language that

431
00:18:08,035 --> 00:18:10,375
gives these things
in the scripture.

432
00:18:10,375 --> 00:18:13,360
For example, in
Romans Chapter 5,

433
00:18:13,360 --> 00:18:16,120
we read in verses 9
and 10 of how through

434
00:18:16,120 --> 00:18:19,525
Christ's death we are saved
from the wrath of God.

435
00:18:19,525 --> 00:18:20,800
Or in Romans 3,

436
00:18:20,800 --> 00:18:22,390
where he talked about
Christ's death as

437
00:18:22,390 --> 00:18:25,555
an atonement or a
propitiation for sin.

438
00:18:25,555 --> 00:18:27,955
Which suggests images
that what's happening

439
00:18:27,955 --> 00:18:30,070
in Christ's death
is that there is

440
00:18:30,070 --> 00:18:32,080
something taking
place that allows

441
00:18:32,080 --> 00:18:34,270
us to uphold God's honor or

442
00:18:34,270 --> 00:18:36,445
justice as the one
who gave the law

443
00:18:36,445 --> 00:18:39,550
and who rightly expects
our obedience to that law.

444
00:18:39,550 --> 00:18:41,575
That if we have
broken it somehow,

445
00:18:41,575 --> 00:18:43,210
that must be honored.

446
00:18:43,210 --> 00:18:45,130
Now embedded in this I think is

447
00:18:45,130 --> 00:18:47,590
a deep truth and it's a
truth of the importance of

448
00:18:47,590 --> 00:18:52,195
recognizing the distinction
between creator and creature.

449
00:18:52,195 --> 00:18:56,710
That God in creating us
rightly has a place to say,

450
00:18:56,710 --> 00:18:59,395
and this is how you would live.

451
00:18:59,395 --> 00:19:02,350
When we choose to ignore
that there is a sense in

452
00:19:02,350 --> 00:19:03,370
which we're saying we don't

453
00:19:03,370 --> 00:19:05,650
recognize you for who you are.

454
00:19:05,650 --> 00:19:08,035
We need to own up to that.

455
00:19:08,035 --> 00:19:10,945
We need to recognize that.

456
00:19:10,945 --> 00:19:14,320
But it also historically has
always shown that it has

457
00:19:14,320 --> 00:19:18,250
an easiness to slide into a
very distorted view of God.

458
00:19:18,250 --> 00:19:21,460
If we don't play with
this image carefully,

459
00:19:21,460 --> 00:19:23,290
you end up with a
view of the Trinity.

460
00:19:23,290 --> 00:19:24,550
For example, where one of the

461
00:19:24,550 --> 00:19:27,039
three is just as mad as can be.

462
00:19:27,039 --> 00:19:29,290
But fortunately
another one loves us

463
00:19:29,290 --> 00:19:32,050
and comes and he's going
to buy off the mad one.

464
00:19:32,050 --> 00:19:34,600
Which totally misses
all those other places

465
00:19:34,600 --> 00:19:36,220
in scripture that make
very clear that it's

466
00:19:36,220 --> 00:19:37,990
because of the love of God

467
00:19:37,990 --> 00:19:40,450
as Father, that
the son is given.

468
00:19:40,450 --> 00:19:42,850
If you read any of the
careful presentations

469
00:19:42,850 --> 00:19:44,635
that primarily work
in this first model,

470
00:19:44,635 --> 00:19:46,840
their point is to
stress the love of

471
00:19:46,840 --> 00:19:50,005
God who gives us the
gift we cannot give.

472
00:19:50,005 --> 00:19:53,590
If you're going to repay
something that would

473
00:19:53,590 --> 00:19:57,820
restore the honor of the
Lord who's been offended.

474
00:19:57,820 --> 00:19:59,305
It has to be something worthy.

475
00:19:59,305 --> 00:20:01,270
What do we have that's worthy?

476
00:20:01,270 --> 00:20:04,450
Those models stress that
we have nothing and God

477
00:20:04,450 --> 00:20:07,870
gives us then a
gift to give back.

478
00:20:07,870 --> 00:20:10,270
They're working
hard at trying to

479
00:20:10,270 --> 00:20:12,280
balance going too far with that.

480
00:20:12,280 --> 00:20:13,705
But they recognize a sense that

481
00:20:13,705 --> 00:20:16,855
the problem of sin is never
just a problem with us.

482
00:20:16,855 --> 00:20:19,420
It's also a problem of
being out of kilter with

483
00:20:19,420 --> 00:20:24,670
recognition of who God is and
our accountability to God.

484
00:20:24,670 --> 00:20:26,695
Many in the Western church,

485
00:20:26,695 --> 00:20:28,150
uncomfortable with some of those

486
00:20:28,150 --> 00:20:29,770
inclinations of the first model

487
00:20:29,770 --> 00:20:31,450
have developed
instead what I think

488
00:20:31,450 --> 00:20:33,145
is in many ways a
little more adequate,

489
00:20:33,145 --> 00:20:35,140
a little less dangerous model in

490
00:20:35,140 --> 00:20:38,500
some ways that it's
harder to distort it.

491
00:20:38,500 --> 00:20:41,380
About upholding the loving
purpose of the law.

492
00:20:41,380 --> 00:20:42,640
Remember in Matthew 5,

493
00:20:42,640 --> 00:20:43,720
when Jesus says,

494
00:20:43,720 --> 00:20:46,090
"I didn't come to destroy
the law, to uphold it."

495
00:20:46,090 --> 00:20:47,530
Well, if you understand
that the law

496
00:20:47,530 --> 00:20:49,390
was originally for our good,

497
00:20:49,390 --> 00:20:52,255
that the rules that God lays
out there are not arbitrary.

498
00:20:52,255 --> 00:20:54,010
They're the things
that protect us

499
00:20:54,010 --> 00:20:55,960
and make for fullness of life.

500
00:20:55,960 --> 00:20:57,550
They are the kind
of rules we give

501
00:20:57,550 --> 00:20:59,380
our children when we're
trying to protect them.

502
00:20:59,380 --> 00:21:01,870
Don't walk across the
street without me there to

503
00:21:01,870 --> 00:21:05,095
hold your hand because
we want to protect them.

504
00:21:05,095 --> 00:21:07,090
Then when they violate
those we don't just go,

505
00:21:07,090 --> 00:21:08,260
"Well, that doesn't matter.

506
00:21:08,260 --> 00:21:10,705
I love you too much.
Do whatever you want."

507
00:21:10,705 --> 00:21:12,820
We wouldn't necessarily
see it as a

508
00:21:12,820 --> 00:21:14,905
good if everyone
who violated them,

509
00:21:14,905 --> 00:21:17,755
then the parent just said,

510
00:21:17,755 --> 00:21:20,485
"Doesn't matter. I
forgive you all."

511
00:21:20,485 --> 00:21:23,230
Because what you'd be
losing is the value

512
00:21:23,230 --> 00:21:25,870
of what the original
purpose of the law was.

513
00:21:25,870 --> 00:21:29,380
Out of love that must be
upheld in some way because

514
00:21:29,380 --> 00:21:30,820
the purpose of the law is to

515
00:21:30,820 --> 00:21:33,685
restrain us from those
things that would damage us.

516
00:21:33,685 --> 00:21:35,770
Now in that sense
then the reason

517
00:21:35,770 --> 00:21:38,335
God holds accountable for sin.

518
00:21:38,335 --> 00:21:40,480
Is not because of God's anger,

519
00:21:40,480 --> 00:21:43,165
but because of God's
deep love and care.

520
00:21:43,165 --> 00:21:44,770
But again, you have the problem

521
00:21:44,770 --> 00:21:46,030
if to hold accountable is to

522
00:21:46,030 --> 00:21:49,150
pay the price and the
price is our life.

523
00:21:49,150 --> 00:21:50,995
How do we pay that?

524
00:21:50,995 --> 00:21:53,995
In Christ, we find God
again giving a gift.

525
00:21:53,995 --> 00:21:56,785
That can be that gift
to take our place,

526
00:21:56,785 --> 00:21:59,620
or to be with us, to free us.

527
00:21:59,620 --> 00:22:01,120
The more you push that though,

528
00:22:01,120 --> 00:22:01,990
the more you have to ask, "Well,

529
00:22:01,990 --> 00:22:05,095
why does that price has to
be paid as a substitute?

530
00:22:05,095 --> 00:22:07,900
Is it really a price that
has to be paid or is

531
00:22:07,900 --> 00:22:11,230
it our minds that
have to be changed?"

532
00:22:11,230 --> 00:22:13,270
Some of the Western church find

533
00:22:13,270 --> 00:22:14,320
this a more helpful model,

534
00:22:14,320 --> 00:22:16,120
and again, there
are biblical points

535
00:22:16,120 --> 00:22:17,695
that can point to this.

536
00:22:17,695 --> 00:22:19,960
The dramatic display
of God's readiness

537
00:22:19,960 --> 00:22:22,225
is to forgive is the
way I describe it here.

538
00:22:22,225 --> 00:22:24,100
Romans 5:6-8 might be

539
00:22:24,100 --> 00:22:25,690
one of the places
you would find it,

540
00:22:25,690 --> 00:22:28,330
where it talks about God
proves God's love for us,

541
00:22:28,330 --> 00:22:30,700
and that while we were
yet sinners, Christ died.

542
00:22:30,700 --> 00:22:33,085
Christ death is to
prove God's love,

543
00:22:33,085 --> 00:22:35,635
not to satisfy God's honor.

544
00:22:35,635 --> 00:22:37,360
Now what you're playing here is

545
00:22:37,360 --> 00:22:39,760
the image of God trying
to ask the question,

546
00:22:39,760 --> 00:22:41,860
what can I do that will
finally get through to

547
00:22:41,860 --> 00:22:44,140
you to prove to
you I'm not angry?

548
00:22:44,140 --> 00:22:46,705
I'm not in a huff.

549
00:22:46,705 --> 00:22:49,690
I'm fully ready for
you to come home.

550
00:22:49,690 --> 00:22:52,645
Go back to the Garden
of Eden and reflect.

551
00:22:52,645 --> 00:22:55,060
After sin, it's
not that God says,

552
00:22:55,060 --> 00:22:57,670
Well, I'm never coming back
to talk to you guys again.

553
00:22:57,670 --> 00:22:59,665
God comes into garden.

554
00:22:59,665 --> 00:23:02,185
God is not the one who's mind

555
00:23:02,185 --> 00:23:05,860
has to be changed to
restore a communion.

556
00:23:05,860 --> 00:23:08,545
We're the ones hiding
in the bushes.

557
00:23:08,545 --> 00:23:10,270
We're the ones that have to be

558
00:23:10,270 --> 00:23:12,610
persuaded it's safe to come out.

559
00:23:12,610 --> 00:23:14,380
We're the ones that
have to be persuaded

560
00:23:14,380 --> 00:23:15,430
God isn't just like us.

561
00:23:15,430 --> 00:23:16,510
God doesn't just get in

562
00:23:16,510 --> 00:23:18,355
a huff when somebody's
done something.

563
00:23:18,355 --> 00:23:22,090
Rather God is a God of
constant forgiving love.

564
00:23:22,090 --> 00:23:24,730
Seeing that way,
Christ death is as

565
00:23:24,730 --> 00:23:26,680
dramatic display of the links to

566
00:23:26,680 --> 00:23:29,200
which God goes to
reach out to us.

567
00:23:29,200 --> 00:23:30,730
To convince us of

568
00:23:30,730 --> 00:23:34,945
God's pardoning love,
that God forgives.

569
00:23:34,945 --> 00:23:37,580
Again, a powerful image.

570
00:23:37,920 --> 00:23:40,105
A fourth one I list there.

571
00:23:40,105 --> 00:23:42,160
You may notice I actually
put a question mark after

572
00:23:42,160 --> 00:23:44,050
the scriptural
reference providing

573
00:23:44,050 --> 00:23:46,735
a substitute for our
guilt and obedience.

574
00:23:46,735 --> 00:23:48,070
This is one you could debate

575
00:23:48,070 --> 00:23:49,270
whether it really fits Romans.

576
00:23:49,270 --> 00:23:50,635
What is clear is that it became

577
00:23:50,635 --> 00:23:53,395
a prominent model in
the Western church,

578
00:23:53,395 --> 00:23:56,785
particularly in the
reformation models.

579
00:23:56,785 --> 00:24:01,000
What happens is that Christ
comes to be our substitutes,

580
00:24:01,000 --> 00:24:02,020
so when God looks at us,

581
00:24:02,020 --> 00:24:03,835
what God sees always is Christ,

582
00:24:03,835 --> 00:24:07,660
and his death sees Christ
forgiveness for our sins,

583
00:24:07,660 --> 00:24:09,610
and in his life sees
Christ obedience

584
00:24:09,610 --> 00:24:11,755
that takes the place of
our lack of obedience.

585
00:24:11,755 --> 00:24:13,300
So that Christ becomes kind of

586
00:24:13,300 --> 00:24:18,055
the Russian doll that goes
over our Russian doll,

587
00:24:18,055 --> 00:24:21,280
and thus the one who God
can look at us and say,

588
00:24:21,280 --> 00:24:23,515
yes, you merit heaven.

589
00:24:23,515 --> 00:24:25,420
Well, there might be
some hints of that.

590
00:24:25,420 --> 00:24:26,980
Some substitute
language in scripture,

591
00:24:26,980 --> 00:24:29,140
but that model historically has

592
00:24:29,140 --> 00:24:32,080
also proven to have some
significant limits.

593
00:24:32,080 --> 00:24:34,780
Perhaps the best way
to show the limits is

594
00:24:34,780 --> 00:24:38,710
to go to a historical account.

595
00:24:38,710 --> 00:24:40,300
I remember when I was about

596
00:24:40,300 --> 00:24:43,990
nine my mother had
made some fresh bread,

597
00:24:43,990 --> 00:24:47,755
and it was a sweet bread
one I really liked.

598
00:24:47,755 --> 00:24:49,960
I helped myself prior to dinner,

599
00:24:49,960 --> 00:24:51,715
I ate two pieces of it.

600
00:24:51,715 --> 00:24:53,320
She came into the kitchen,

601
00:24:53,320 --> 00:24:54,579
saw they were gone,

602
00:24:54,579 --> 00:24:56,800
became convinced it was my
older brother who had done

603
00:24:56,800 --> 00:24:59,830
that and gave him
a licking for it.

604
00:24:59,830 --> 00:25:01,450
I remember walking
by saying, well,

605
00:25:01,450 --> 00:25:02,470
this is pretty nice, I got

606
00:25:02,470 --> 00:25:03,520
the bread and he
got the licking.

607
00:25:03,520 --> 00:25:09,760
If this model reduces
to just that,

608
00:25:09,760 --> 00:25:11,635
the whole purpose is destroyed.

609
00:25:11,635 --> 00:25:13,540
Because it's not Christ taking

610
00:25:13,540 --> 00:25:15,475
our place in order
to call us to live.

611
00:25:15,475 --> 00:25:16,690
I'd remind you that when

612
00:25:16,690 --> 00:25:18,715
the prodigal son
comes home and says,

613
00:25:18,715 --> 00:25:20,410
dad, I'm going to
work and make it up

614
00:25:20,410 --> 00:25:22,150
to you then you
can take me back.

615
00:25:22,150 --> 00:25:24,460
If I said, no I don't have
these pre expectations

616
00:25:24,460 --> 00:25:26,275
that you have to
work to earn it.

617
00:25:26,275 --> 00:25:29,830
But what the father does
do is take him back not

618
00:25:29,830 --> 00:25:33,040
as a slave but as one with
full inheritance rights.

619
00:25:33,040 --> 00:25:34,900
That is taking back
in the role of

620
00:25:34,900 --> 00:25:37,330
one of whom there
are expectations.

621
00:25:37,330 --> 00:25:38,815
You live differently.

622
00:25:38,815 --> 00:25:41,215
You live as you're
called to live.

623
00:25:41,215 --> 00:25:42,820
It's into a relationship in

624
00:25:42,820 --> 00:25:45,070
which Christ's obedience doesn't

625
00:25:45,070 --> 00:25:46,390
take the place of our obedience,

626
00:25:46,390 --> 00:25:49,705
but Christ's gift becomes
the source of our obedience.

627
00:25:49,705 --> 00:25:53,815
These had been the rich
models in the Western church.

628
00:25:53,815 --> 00:25:56,320
Yet all of these
models tend to focus

629
00:25:56,320 --> 00:25:58,270
primarily on the assumption that

630
00:25:58,270 --> 00:26:00,670
the primary issue is
how do we make sure

631
00:26:00,670 --> 00:26:03,340
that this alienation
because of our sin,

632
00:26:03,340 --> 00:26:04,660
this guilt is dealt with?

633
00:26:04,660 --> 00:26:05,830
That gets out of
the way so we can

634
00:26:05,830 --> 00:26:07,315
have relationship again.

635
00:26:07,315 --> 00:26:09,100
What they tend to miss is

636
00:26:09,100 --> 00:26:10,420
that other dimension
of scripture that

637
00:26:10,420 --> 00:26:11,980
stresses the real
problem of sin,

638
00:26:11,980 --> 00:26:13,630
or another deep dimension of it

639
00:26:13,630 --> 00:26:17,529
is the spiritual
weakening and corruption.

640
00:26:17,529 --> 00:26:23,350
The slavery that we
find, for example,

641
00:26:23,350 --> 00:26:25,435
if we read Romans 7 as Paul

642
00:26:25,435 --> 00:26:26,920
describing the life of one

643
00:26:26,920 --> 00:26:28,970
struggling with the
problem of sin.

644
00:26:28,970 --> 00:26:30,960
That my real issue is not that

645
00:26:30,960 --> 00:26:32,580
I don't know what's
right or what's wrong,

646
00:26:32,580 --> 00:26:33,780
but what I want to do,

647
00:26:33,780 --> 00:26:37,095
I can't, and what I
don't want to do,

648
00:26:37,095 --> 00:26:39,455
I find myself doing.

649
00:26:39,455 --> 00:26:41,485
Who will deliver me?

650
00:26:41,485 --> 00:26:43,630
The reality is that
when we begin to

651
00:26:43,630 --> 00:26:45,520
live in certain
ways they take us

652
00:26:45,520 --> 00:26:48,100
captive through our habits

653
00:26:48,100 --> 00:26:49,750
and patterns in
the ancient world.

654
00:26:49,750 --> 00:26:52,090
They take us captive
in the sense that

655
00:26:52,090 --> 00:26:55,285
Satan himself takes us captive.

656
00:26:55,285 --> 00:26:58,750
These models then they
argue that what God most

657
00:26:58,750 --> 00:27:00,100
deeply longs to do for us is not

658
00:27:00,100 --> 00:27:01,930
just to convince
us we're forgiven,

659
00:27:01,930 --> 00:27:04,495
but God comes to set us free.

660
00:27:04,495 --> 00:27:07,000
That salvation is not just
knowing you can be forgiven

661
00:27:07,000 --> 00:27:09,160
now and someday later you'll
get to live differently.

662
00:27:09,160 --> 00:27:11,230
But right now, you can
become the kind of

663
00:27:11,230 --> 00:27:14,350
person who is deeply
internally different.

664
00:27:14,350 --> 00:27:16,030
One who can live in

665
00:27:16,030 --> 00:27:18,235
the real image and
fullness of Christ.

666
00:27:18,235 --> 00:27:20,020
Well, how does that happen?

667
00:27:20,020 --> 00:27:20,800
Well, again,

668
00:27:20,800 --> 00:27:24,070
there are some very
intriguing biblical images

669
00:27:24,070 --> 00:27:25,210
that have proven to be

670
00:27:25,210 --> 00:27:27,925
rich resources in the
history of the church.

671
00:27:27,925 --> 00:27:30,610
The ransom model
is one of these.

672
00:27:30,610 --> 00:27:32,830
In Mark 10 verse 45,

673
00:27:32,830 --> 00:27:36,280
Jesus says that he came
not to be served but

674
00:27:36,280 --> 00:27:40,375
to serve and to give his
life a ransom for many.

675
00:27:40,375 --> 00:27:42,730
He's using the word
there that reminds

676
00:27:42,730 --> 00:27:44,110
them and the original audience

677
00:27:44,110 --> 00:27:45,850
back to a passage
in Leviticus about

678
00:27:45,850 --> 00:27:47,965
how you deal with
financial debt.

679
00:27:47,965 --> 00:27:49,750
You see in a
pre-banking culture,

680
00:27:49,750 --> 00:27:51,310
if you got into debt
you couldn't go borrow

681
00:27:51,310 --> 00:27:54,070
money to pay it because
there's no banks there.

682
00:27:54,070 --> 00:27:55,870
If you were in debt
it was because

683
00:27:55,870 --> 00:27:57,730
you had done something
to deserve it.

684
00:27:57,730 --> 00:27:59,080
Usually, it was a
gambling debt or

685
00:27:59,080 --> 00:28:01,930
your damaged property
or something like that.

686
00:28:01,930 --> 00:28:03,820
There is no place
that you could get

687
00:28:03,820 --> 00:28:05,890
resources to replace that.

688
00:28:05,890 --> 00:28:07,960
You got yourself
into the situation,

689
00:28:07,960 --> 00:28:09,910
you deserve to be there.

690
00:28:09,910 --> 00:28:11,950
The way you dealt
with it, if you read

691
00:28:11,950 --> 00:28:14,140
the law codes is you became
an indentured servant.

692
00:28:14,140 --> 00:28:15,610
You would go before
the city elders.

693
00:28:15,610 --> 00:28:16,690
They would say, well,

694
00:28:16,690 --> 00:28:18,070
what's the appropriate amount of

695
00:28:18,070 --> 00:28:19,480
service for this amount of debt?

696
00:28:19,480 --> 00:28:20,740
They might say,
well, three years

697
00:28:20,740 --> 00:28:22,645
is the servant of this person.

698
00:28:22,645 --> 00:28:25,480
Just before they impose the
sentence they stopped to say,

699
00:28:25,480 --> 00:28:30,200
is there anyone who wants to
pay a ransom for this one?

700
00:28:30,990 --> 00:28:33,295
If one were to say,
yes, I'll pay,

701
00:28:33,295 --> 00:28:34,720
here's the three camels he owes

702
00:28:34,720 --> 00:28:37,015
you, then they'd be set free.

703
00:28:37,015 --> 00:28:39,130
Someone comes in graciously to

704
00:28:39,130 --> 00:28:42,800
give what we don't deserve.

705
00:28:43,500 --> 00:28:46,570
It's not primarily about

706
00:28:46,570 --> 00:28:49,360
settling issues
of guilt or fear,

707
00:28:49,360 --> 00:28:50,980
it's primarily about
setting free from

708
00:28:50,980 --> 00:28:54,820
a captivity we cannot
free ourselves from.

709
00:28:54,820 --> 00:28:57,490
In that model, then
God comes in Christ

710
00:28:57,490 --> 00:28:59,590
not primarily to deal
with the issue of guilt,

711
00:28:59,590 --> 00:29:01,150
but primarily to help liberate

712
00:29:01,150 --> 00:29:04,360
us from our captivity
to our sin.

713
00:29:04,360 --> 00:29:06,490
The early church found
this a model that

714
00:29:06,490 --> 00:29:08,260
they deeply resonated with,

715
00:29:08,260 --> 00:29:10,495
particularly in the
Middle Eastern culture.

716
00:29:10,495 --> 00:29:12,670
They developed it into
whole full-blown theory.

717
00:29:12,670 --> 00:29:16,570
A theory that has some rather
humorous elements to it.

718
00:29:16,570 --> 00:29:19,270
The model becomes that
because of our sin,

719
00:29:19,270 --> 00:29:23,050
we become captives to
Satan, we're enslaved.

720
00:29:23,050 --> 00:29:25,570
The way God chooses
to free us is to

721
00:29:25,570 --> 00:29:27,730
come and say to Satan,
I'll make you a deal.

722
00:29:27,730 --> 00:29:30,535
I'll trade you my
son for all of them.

723
00:29:30,535 --> 00:29:32,170
Satan says, well, this sounds

724
00:29:32,170 --> 00:29:33,370
like a good deal
because after all,

725
00:29:33,370 --> 00:29:35,935
I could never get
his son myself.

726
00:29:35,935 --> 00:29:39,310
He's perfect. He's not a sinner.

727
00:29:39,310 --> 00:29:41,320
These folks were easy.

728
00:29:41,320 --> 00:29:43,315
I'll make the trade.

729
00:29:43,315 --> 00:29:45,505
Then after I put
his son in there,

730
00:29:45,505 --> 00:29:46,615
I'll just go back
and get them again.

731
00:29:46,615 --> 00:29:47,500
They were easy the first time,

732
00:29:47,500 --> 00:29:48,400
they'll be easy the second time.

733
00:29:48,400 --> 00:29:50,560
I'm going to end up
the winner here.

734
00:29:50,560 --> 00:29:52,390
He takes the trade and

735
00:29:52,390 --> 00:29:54,415
Jesus death is
basically the trade,

736
00:29:54,415 --> 00:29:56,920
his life for our lives.

737
00:29:56,920 --> 00:30:02,770
Yet on the third day when
Satan comes back, it's open.

738
00:30:02,770 --> 00:30:07,030
The dungeon is open, he's
gone. Christ is gone.

739
00:30:07,030 --> 00:30:09,700
He's freed because
Satan didn't know

740
00:30:09,700 --> 00:30:13,675
the deeper truth that he could
not keep an innocent one.

741
00:30:13,675 --> 00:30:16,570
If you go to Eastern
Orthodox worship in

742
00:30:16,570 --> 00:30:19,840
most of their settings on
Easter Sunday morning,

743
00:30:19,840 --> 00:30:23,455
after they've built the
tomb on Good Friday,

744
00:30:23,455 --> 00:30:25,360
Easter Sunday the
priests gets in

745
00:30:25,360 --> 00:30:27,700
the tomb and at
sunrise throws open

746
00:30:27,700 --> 00:30:29,410
the doors and stands
up with the candles

747
00:30:29,410 --> 00:30:31,570
lit and calls out Christ
is risen and they answer,

748
00:30:31,570 --> 00:30:32,620
he's risen indeed,

749
00:30:32,620 --> 00:30:36,175
three times, and then
they start laughing.

750
00:30:36,175 --> 00:30:38,770
The scripted liturgical
response is to

751
00:30:38,770 --> 00:30:41,650
laugh, Satan's been tricked.

752
00:30:41,650 --> 00:30:43,870
Now to a Middle Eastern mind,

753
00:30:43,870 --> 00:30:46,075
this made a lot of sense
because to their mind,

754
00:30:46,075 --> 00:30:48,340
the highest and
most honorable and

755
00:30:48,340 --> 00:30:50,590
most desirable king or prince is

756
00:30:50,590 --> 00:30:52,645
not one of brute
force but one who

757
00:30:52,645 --> 00:30:55,690
combines power with
wisdom and cunning.

758
00:30:55,690 --> 00:30:59,380
One who can outsmart
as well as outpower.

759
00:30:59,380 --> 00:31:03,370
Thus, a God who's worthy of

760
00:31:03,370 --> 00:31:07,135
worship is a God who is not
just brute force but cunning.

761
00:31:07,135 --> 00:31:09,985
Read the Book of Exodus
and this is what you hear.

762
00:31:09,985 --> 00:31:11,890
God proves Pharaoh isn't God,

763
00:31:11,890 --> 00:31:16,060
that He always truly God
because God can make a fool of

764
00:31:16,060 --> 00:31:20,530
Pharaoh and pick Pharaoh's
means and turn them around.

765
00:31:20,530 --> 00:31:22,390
It was a deeply
powerful image to them.

766
00:31:22,390 --> 00:31:24,220
But interestingly,
as it moved west,

767
00:31:24,220 --> 00:31:26,230
increasingly we became
uncomfortable with

768
00:31:26,230 --> 00:31:29,185
the notions that God
resorted to trickery.

769
00:31:29,185 --> 00:31:32,590
What becomes a more common
model in the Western church

770
00:31:32,590 --> 00:31:35,290
is what we usually call the
victorious conquer model.

771
00:31:35,290 --> 00:31:37,870
I sometimes call it
the John Wayne model.

772
00:31:37,870 --> 00:31:40,165
It's the Calvary
over the hilltop.

773
00:31:40,165 --> 00:31:41,320
Again, the image that we're in

774
00:31:41,320 --> 00:31:42,700
captivity, we need
to be set free.

775
00:31:42,700 --> 00:31:45,340
But now Christ is leading
the army that charges over

776
00:31:45,340 --> 00:31:46,750
the hill and comes down and does

777
00:31:46,750 --> 00:31:48,875
pitched battle and frees us.

778
00:31:48,875 --> 00:31:51,000
Christ death is seen
as just how much

779
00:31:51,000 --> 00:31:53,595
it took for God to
win that freedom.

780
00:31:53,595 --> 00:31:55,980
This sounds a little
like the brave heart

781
00:31:55,980 --> 00:32:00,010
Jesus and arresting me.

782
00:32:00,030 --> 00:32:05,230
Our third model, one that I
find particularly intriguing.

783
00:32:05,230 --> 00:32:06,490
It was very prominent,

784
00:32:06,490 --> 00:32:07,780
particularly in the
early church and

785
00:32:07,780 --> 00:32:08,980
remains one of the most

786
00:32:08,980 --> 00:32:10,720
common models in
the Eastern Church.

787
00:32:10,720 --> 00:32:13,285
I call it the sympathetic
healer model.

788
00:32:13,285 --> 00:32:15,070
The technical name,
if you want to

789
00:32:15,070 --> 00:32:16,330
read about it is Irenaeus,

790
00:32:16,330 --> 00:32:18,310
we usually call it, the
recapitulation model.

791
00:32:18,310 --> 00:32:19,630
That Christ takes on our life

792
00:32:19,630 --> 00:32:21,220
and lives through
it to reclaim it.

793
00:32:21,220 --> 00:32:22,990
But I think the image
of sympathetic healer

794
00:32:22,990 --> 00:32:24,745
captures more of
what's going on here.

795
00:32:24,745 --> 00:32:26,365
What I mean by
sympathetic healer,

796
00:32:26,365 --> 00:32:29,500
I mean that model where
one heals another by

797
00:32:29,500 --> 00:32:32,950
taking upon oneself the very
woundedness of the other.

798
00:32:32,950 --> 00:32:34,660
We see it in mythology,

799
00:32:34,660 --> 00:32:35,710
you see it in Star Trek

800
00:32:35,710 --> 00:32:37,390
episodes for any
of you Trekkies,

801
00:32:37,390 --> 00:32:39,095
modern mythology,

802
00:32:39,095 --> 00:32:41,595
where the healer reaches
out and touches,

803
00:32:41,595 --> 00:32:43,155
and the wounds pass over.

804
00:32:43,155 --> 00:32:44,250
If you want to see a powerful

805
00:32:44,250 --> 00:32:45,690
presentation of that by the way,

806
00:32:45,690 --> 00:32:47,355
read Walter Wangerin's book,

807
00:32:47,355 --> 00:32:49,760
Ragman and Other Cries of Faith,

808
00:32:49,760 --> 00:32:52,120
which is on the bibliography.

809
00:32:52,120 --> 00:32:53,710
He tells the story of a man who

810
00:32:53,710 --> 00:32:55,420
comes to a village and
starts to walk through and

811
00:32:55,420 --> 00:32:58,660
comes to the first-child with
a bleeding head and the man

812
00:32:58,660 --> 00:33:00,160
stops to take the bandage off

813
00:33:00,160 --> 00:33:02,470
her head and put it on his
and put a hat on hers.

814
00:33:02,470 --> 00:33:05,440
Her wound disappears and he
begins to wear that wound.

815
00:33:05,440 --> 00:33:08,575
This goes on through three
or four different encounters

816
00:33:08,575 --> 00:33:09,640
until the man stumbles

817
00:33:09,640 --> 00:33:13,720
to the edge of town and
dies, and then he's raised.

818
00:33:13,720 --> 00:33:16,810
God takes upon us the woundedness
that is the result of

819
00:33:16,810 --> 00:33:20,080
our sin in order to restore
us to fullness of life.

820
00:33:20,080 --> 00:33:24,325
It's a very different perspective
on why did Christ die?

821
00:33:24,325 --> 00:33:28,160
What is God doing
in Christ's death?

822
00:33:29,910 --> 00:33:31,840
By the way, if
you're looking for

823
00:33:31,840 --> 00:33:33,550
a good contemporary presentation

824
00:33:33,550 --> 00:33:35,155
of the ransom model,

825
00:33:35,155 --> 00:33:37,820
do you know where
you'd find that?

826
00:33:37,860 --> 00:33:41,155
Try, The Lion, the
Witch, and the Wardrobe,

827
00:33:41,155 --> 00:33:45,790
C. S. Lewis and you'll
get those themes.

828
00:33:45,790 --> 00:33:47,710
Let me do a couple
of reflections on

829
00:33:47,710 --> 00:33:50,455
these before I move on.

830
00:33:50,455 --> 00:33:54,235
First reflection is on
Gibson's, the Passion.

831
00:33:54,235 --> 00:33:57,205
I would suggest to you
that what you see in

832
00:33:57,205 --> 00:33:59,004
Gibson's movie is primarily

833
00:33:59,004 --> 00:34:01,090
a model that fits
the Western church.

834
00:34:01,090 --> 00:34:05,245
Those first set of models
mainly about issues of guilt.

835
00:34:05,245 --> 00:34:08,020
A satisfaction model,
or you could read

836
00:34:08,020 --> 00:34:10,315
it as a dramatic
display of God's love.

837
00:34:10,315 --> 00:34:12,055
Look how far God will go.

838
00:34:12,055 --> 00:34:15,610
You may pick up some of that
victorious conquer emphasis.

839
00:34:15,610 --> 00:34:19,240
He does start the movie with
a quote of Isaiah 53 that,

840
00:34:19,240 --> 00:34:21,250
"He was wounded for
our transgressions

841
00:34:21,250 --> 00:34:23,870
and by his wounds
we are healed."

842
00:34:23,870 --> 00:34:25,800
But I think it's deepest
sense and when you

843
00:34:25,800 --> 00:34:27,270
watch the response of
people in that movie,

844
00:34:27,270 --> 00:34:29,460
it usually has more to do
with getting a sense of

845
00:34:29,460 --> 00:34:32,010
how much pain our
sins caused him,

846
00:34:32,010 --> 00:34:33,780
than much emphasis on how we see

847
00:34:33,780 --> 00:34:36,390
his suffering healing our sins.

848
00:34:36,390 --> 00:34:41,200
It's more of taking
the punishment for us.

849
00:34:41,490 --> 00:34:46,300
Yet, here I think an
important question comes to

850
00:34:46,300 --> 00:34:49,570
reflect about this movie

851
00:34:49,570 --> 00:34:51,940
and some of the
implications of it.

852
00:34:51,940 --> 00:34:54,610
For me, one of my
deepest questions

853
00:34:54,610 --> 00:34:56,395
when I watched it
is the question of,

854
00:34:56,395 --> 00:34:59,020
is his suffering
realistic to the point

855
00:34:59,020 --> 00:35:01,855
that I can see it being my
suffering that he's carrying?

856
00:35:01,855 --> 00:35:04,810
Is he bearing my wounds?

857
00:35:04,810 --> 00:35:07,570
Or is it so severe and so

858
00:35:07,570 --> 00:35:10,315
exceptional that it
eclipses all our suffering.

859
00:35:10,315 --> 00:35:13,540
We don't really
see our suffering,

860
00:35:13,540 --> 00:35:17,275
our problems being taken
up and borne by Christ.

861
00:35:17,275 --> 00:35:21,235
How many of us have to put
up with what's in the film?

862
00:35:21,235 --> 00:35:23,140
Now interestingly there,

863
00:35:23,140 --> 00:35:24,910
the most positive
response to that film

864
00:35:24,910 --> 00:35:28,015
theologically has been
written by African-Americans.

865
00:35:28,015 --> 00:35:32,140
Those who in their own near
history at least can see

866
00:35:32,140 --> 00:35:33,640
and think and talk
about having being

867
00:35:33,640 --> 00:35:36,655
flogged in much the same way.

868
00:35:36,655 --> 00:35:39,535
But for most of us, that's
not the suffering that

869
00:35:39,535 --> 00:35:42,250
we deal with day in and day out.

870
00:35:42,250 --> 00:35:45,100
I'm struck by an
interesting contrast

871
00:35:45,100 --> 00:35:47,800
between that film
and the Jesus story.

872
00:35:47,800 --> 00:35:50,320
In the film, Jesus
suffering finally

873
00:35:50,320 --> 00:35:53,095
at the end makes God cry,

874
00:35:53,095 --> 00:35:55,690
a tear falls from heaven.

875
00:35:55,690 --> 00:35:57,700
But if you read the Jesus story,

876
00:35:57,700 --> 00:36:00,340
I ask you the question,
what made Jesus cry?

877
00:36:00,340 --> 00:36:03,969
Where do we see Jesus'
passion or compassion?

878
00:36:03,969 --> 00:36:07,870
It's at the ordinary
death of Lazarus.

879
00:36:07,870 --> 00:36:10,960
Just the reality of death and
what that does to a family,

880
00:36:10,960 --> 00:36:13,719
just the suffering of the
brothers and sisters.

881
00:36:13,719 --> 00:36:16,705
Jesus' passion is not just seen

882
00:36:16,705 --> 00:36:19,390
in these superhuman
forms of suffering,

883
00:36:19,390 --> 00:36:21,970
it's seen in his
commitment and care for

884
00:36:21,970 --> 00:36:25,210
us in the realities
of this life,

885
00:36:25,210 --> 00:36:28,570
including the broken
realities of this life.

886
00:36:28,570 --> 00:36:31,120
I'd suggest to you that if

887
00:36:31,120 --> 00:36:33,235
you look at the Wesley movement,

888
00:36:33,235 --> 00:36:35,769
what you see is precisely

889
00:36:35,769 --> 00:36:37,420
a concern not to choose

890
00:36:37,420 --> 00:36:39,070
one of these models
over the other,

891
00:36:39,070 --> 00:36:41,305
but precisely try to
weave them together,

892
00:36:41,305 --> 00:36:42,715
to balance it out,

893
00:36:42,715 --> 00:36:44,935
to seek that richness
that comes from seeing

894
00:36:44,935 --> 00:36:47,500
the helpful insights that

895
00:36:47,500 --> 00:36:50,125
come from variety of
these perspectives.

896
00:36:50,125 --> 00:36:52,780
What I give to you there
then on the second sheet is

897
00:36:52,780 --> 00:36:55,390
I give you a selection
of Wesley hymns.

898
00:36:55,390 --> 00:36:57,265
I won't take the time
to read them all.

899
00:36:57,265 --> 00:36:59,050
Let me point out two or
three things about them,

900
00:36:59,050 --> 00:37:01,150
Some of them are
fairly well-known.

901
00:37:01,150 --> 00:37:05,020
I take almost all of these
from the 1780 hymnal.

902
00:37:05,020 --> 00:37:07,030
This was the hymnal that
they produced to be used in

903
00:37:07,030 --> 00:37:09,880
their worship and I think
that's an important point

904
00:37:09,880 --> 00:37:12,700
because what they sang in
their worship would be

905
00:37:12,700 --> 00:37:14,620
the closest analogy
in that date to

906
00:37:14,620 --> 00:37:17,035
movies and other
things like now.

907
00:37:17,035 --> 00:37:19,210
They affect you not just
at the rational level,

908
00:37:19,210 --> 00:37:20,980
but holistically and they

909
00:37:20,980 --> 00:37:22,540
were meant to be
done repeatedly.

910
00:37:22,540 --> 00:37:25,600
These were the things that
were so vivid and memorable.

911
00:37:25,600 --> 00:37:26,950
They'd get into your bones you'd

912
00:37:26,950 --> 00:37:29,170
remember them long
after you'd sing them.

913
00:37:29,170 --> 00:37:32,725
Just like you can repeat the
lines of the movies, etc.

914
00:37:32,725 --> 00:37:38,365
Not many sermons grip us
that well but hymns can.

915
00:37:38,365 --> 00:37:40,180
If you look at the
hymns, you'll find

916
00:37:40,180 --> 00:37:42,055
an interesting set
of combinations.

917
00:37:42,055 --> 00:37:44,560
Number 194, the first
on the right-hand side.

918
00:37:44,560 --> 00:37:48,130
I'd suggest we get a
satisfaction emphasis,

919
00:37:48,130 --> 00:37:51,235
number 1, where it talks about,

920
00:37:51,235 --> 00:37:54,970
"Through the bleeding sacrifice
my God is reconciled.

921
00:37:54,970 --> 00:37:56,515
His pardoning voice I hear,

922
00:37:56,515 --> 00:38:00,340
he owns me for his child
and I can no longer fear."

923
00:38:00,340 --> 00:38:04,585
Go down to number 27 and you
hear a very different sense.

924
00:38:04,585 --> 00:38:06,970
That this is not about
reconciling God,

925
00:38:06,970 --> 00:38:09,490
but rather God reconciling us.

926
00:38:09,490 --> 00:38:12,010
"Oh love divine,
what has thou done?

927
00:38:12,010 --> 00:38:14,515
The immortal God
has died for me.

928
00:38:14,515 --> 00:38:17,320
The Father's core eternal son
bore my sins upon the tree.

929
00:38:17,320 --> 00:38:19,630
The immortal God for
me hath died, My Lord,

930
00:38:19,630 --> 00:38:24,685
my love was crucified to
bring us rebels back to God."

931
00:38:24,685 --> 00:38:27,670
We're the ones that need
to be brought back.

932
00:38:27,670 --> 00:38:30,205
The hymn for Christmas day,

933
00:38:30,205 --> 00:38:31,690
I give it here in the original

934
00:38:31,690 --> 00:38:33,460
as Charles Wesley wrote it.

935
00:38:33,460 --> 00:38:36,700
"Hark how all the welkin rings."

936
00:38:36,700 --> 00:38:39,880
It was wisely revised to read,

937
00:38:39,880 --> 00:38:42,835
"Hark the Herald angel sing."

938
00:38:42,835 --> 00:38:45,220
But notice it starts
out with the birth.

939
00:38:45,220 --> 00:38:47,200
It moves to how Christ

940
00:38:47,200 --> 00:38:50,230
dies and then his
resurrection, verse 5.

941
00:38:50,230 --> 00:38:51,760
"Light and life
to all he brings.

942
00:38:51,760 --> 00:38:54,085
Risen with healing in his wings.

943
00:38:54,085 --> 00:38:56,230
Now display thy saving power.

944
00:38:56,230 --> 00:38:58,300
Ruin'd nature now restore.

945
00:38:58,300 --> 00:39:00,325
Now in mystic union join

946
00:39:00,325 --> 00:39:04,225
your nature to ours
and ours to yours.

947
00:39:04,225 --> 00:39:06,730
Adams likeness Lord efface,

948
00:39:06,730 --> 00:39:08,080
stamp your image in our place.

949
00:39:08,080 --> 00:39:10,180
Take our woundedness upon

950
00:39:10,180 --> 00:39:13,720
you in order that you might
give us your nature."

951
00:39:13,720 --> 00:39:17,260
This is the sympathetic healer
model through and through.

952
00:39:17,260 --> 00:39:19,540
If you read number 193,

953
00:39:19,540 --> 00:39:21,100
I'll let you do that
one at your leisure,

954
00:39:21,100 --> 00:39:23,290
you will find it woven together,

955
00:39:23,290 --> 00:39:25,195
bringing two or three
of the images in.

956
00:39:25,195 --> 00:39:26,410
Interestingly, in verse 2,

957
00:39:26,410 --> 00:39:27,505
it makes the point first that,

958
00:39:27,505 --> 00:39:29,650
no model is adequate.

959
00:39:29,650 --> 00:39:32,155
Its mystery all
the immortal dies.

960
00:39:32,155 --> 00:39:34,585
Who can explore God's
strange design?

961
00:39:34,585 --> 00:39:37,060
In vain the firstborn
serif tries.

962
00:39:37,060 --> 00:39:39,820
We can't give a perfect
explanation to this mystery,

963
00:39:39,820 --> 00:39:42,040
but then it goes
on to talk about,

964
00:39:42,040 --> 00:39:44,725
he empties, he bleeds.

965
00:39:44,725 --> 00:39:47,725
Then notice number 4.

966
00:39:47,725 --> 00:39:50,335
What's the purpose
of Christ's death?

967
00:39:50,335 --> 00:39:53,320
It's in order to free
us from our prison.

968
00:39:53,320 --> 00:39:56,320
Here you've got
the ransom model.

969
00:39:56,320 --> 00:39:58,510
He comes and frees us in order

970
00:39:58,510 --> 00:40:00,910
that we might live
in newness of life.

971
00:40:00,910 --> 00:40:02,860
Now these things
of liberation in

972
00:40:02,860 --> 00:40:06,190
restoration add emphasis
that connect to

973
00:40:06,190 --> 00:40:07,720
another Wesley's concerns and

974
00:40:07,720 --> 00:40:09,970
one that I think he
would have brought

975
00:40:09,970 --> 00:40:12,340
himself watching the movie

976
00:40:12,340 --> 00:40:14,860
by Gibson or other
movies like that.

977
00:40:14,860 --> 00:40:16,990
That is the tendency for

978
00:40:16,990 --> 00:40:19,900
this movie to focus
only on Christ's death.

979
00:40:19,900 --> 00:40:22,660
The question of whether we
can ever fully understand

980
00:40:22,660 --> 00:40:25,375
Christ through only that focus.

981
00:40:25,375 --> 00:40:27,790
In his own life.
John Wesley became

982
00:40:27,790 --> 00:40:30,010
convinced that it was
crucial that we always,

983
00:40:30,010 --> 00:40:31,240
when we're reflecting on and

984
00:40:31,240 --> 00:40:32,905
presenting the story of Christ,

985
00:40:32,905 --> 00:40:36,800
that we quote preach
Christ in all his offices.

986
00:40:36,800 --> 00:40:38,460
That if we don't, we end up

987
00:40:38,460 --> 00:40:40,830
with imbalanced Christian life.

988
00:40:40,830 --> 00:40:42,270
Now, what does he mean by that?

989
00:40:42,270 --> 00:40:44,775
What is it to preach
Christ in all his offices?

990
00:40:44,775 --> 00:40:45,630
Well, this is actually

991
00:40:45,630 --> 00:40:47,280
historical model of
how we talk about

992
00:40:47,280 --> 00:40:50,360
the work of Christ that goes
back far before Wesley.

993
00:40:50,360 --> 00:40:52,300
It's deep concern was to say,

994
00:40:52,300 --> 00:40:54,414
tell the whole Christ story.

995
00:40:54,414 --> 00:40:55,990
As they were trying
to ask what would

996
00:40:55,990 --> 00:40:57,190
be ways to do that,

997
00:40:57,190 --> 00:40:59,230
they became convinced
that the most help would

998
00:40:59,230 --> 00:41:01,540
be if we show how
the Christ story is

999
00:41:01,540 --> 00:41:03,910
a fulfillment and
completion of what God is

1000
00:41:03,910 --> 00:41:07,060
already doing in
the Old Testament,

1001
00:41:07,060 --> 00:41:09,310
in God's work with Israel.

1002
00:41:09,310 --> 00:41:12,130
If you look at the Old
Testament and ask the question,

1003
00:41:12,130 --> 00:41:13,660
who are the ones
that are anointed

1004
00:41:13,660 --> 00:41:15,100
with the spirit
and do God's work?

1005
00:41:15,100 --> 00:41:16,735
There are three major roles.

1006
00:41:16,735 --> 00:41:19,360
The prophet, the
priests and the king.

1007
00:41:19,360 --> 00:41:22,900
The profit to proclaim
God's word clearly.

1008
00:41:22,900 --> 00:41:25,720
The priests to deal with
the issue of atonement for

1009
00:41:25,720 --> 00:41:28,480
sin and the king watch
the enthronement psalms,

1010
00:41:28,480 --> 00:41:32,245
the king's role to uphold
and restore shalom,

1011
00:41:32,245 --> 00:41:34,540
peace, and justice in the land.

1012
00:41:34,540 --> 00:41:37,600
To make sure that
the hungry are fed,

1013
00:41:37,600 --> 00:41:39,175
the poor are treated right,

1014
00:41:39,175 --> 00:41:41,320
that justice is upheld.

1015
00:41:41,320 --> 00:41:43,420
That model in Christ as

1016
00:41:43,420 --> 00:41:45,340
priest and king becomes
a way to talk about what

1017
00:41:45,340 --> 00:41:49,150
Christ did in his life
and teachings, prophet.

1018
00:41:49,150 --> 00:41:52,254
In his death, priest,

1019
00:41:52,254 --> 00:41:57,040
and in his resurrection and
continuing ministry as king.

1020
00:41:57,040 --> 00:41:59,080
Christ working now to restore

1021
00:41:59,080 --> 00:42:01,614
shalom to the fallen creation.

1022
00:42:01,614 --> 00:42:04,210
I give you an example of one of

1023
00:42:04,210 --> 00:42:06,085
Charles' hymns to the son

1024
00:42:06,085 --> 00:42:07,960
where you'll see that
language of prophet,

1025
00:42:07,960 --> 00:42:10,060
priest, and king being used.

1026
00:42:10,060 --> 00:42:12,880
Though here a King is
mainly about protecting.

1027
00:42:12,880 --> 00:42:17,875
You'll see king used much
more fully in a minute.

1028
00:42:17,875 --> 00:42:21,985
Now what I want to suggest
is that long-term,

1029
00:42:21,985 --> 00:42:24,025
if in our reflection on Christ.

1030
00:42:24,025 --> 00:42:28,100
We allow only the emphasis
of priests to take center.

1031
00:42:28,100 --> 00:42:30,810
It does dramatic damage to

1032
00:42:30,810 --> 00:42:32,040
both our understanding of

1033
00:42:32,040 --> 00:42:34,725
the faith and our ability
to live it fully.

1034
00:42:34,725 --> 00:42:36,540
What happens, for example,

1035
00:42:36,540 --> 00:42:39,395
if we neglect Christ's
work as prophet?

1036
00:42:39,395 --> 00:42:42,400
That is, all of Christ
teachings, his model,

1037
00:42:42,400 --> 00:42:46,435
his call to live as
God truly wants us.

1038
00:42:46,435 --> 00:42:47,770
Well, one of the
things that happens,

1039
00:42:47,770 --> 00:42:49,150
I think as you lose
the framework that

1040
00:42:49,150 --> 00:42:51,805
makes sense of why Christ died.

1041
00:42:51,805 --> 00:42:53,905
I was struck by a couple of

1042
00:42:53,905 --> 00:42:55,660
comments that had gone
to see Gibson's film,

1043
00:42:55,660 --> 00:42:57,010
because in that film,

1044
00:42:57,010 --> 00:43:00,910
we get only snippets of Christ
teaching as flashbacks.

1045
00:43:00,910 --> 00:43:02,830
For those who've read the broad

1046
00:43:02,830 --> 00:43:04,240
biblical story and
then see the film,

1047
00:43:04,240 --> 00:43:06,950
what they do is they
fill in all the pieces.

1048
00:43:07,530 --> 00:43:11,500
They said, I always
understood it now I felt it.

1049
00:43:11,500 --> 00:43:14,200
But if you're someone who
didn't know that earlier story,

1050
00:43:14,200 --> 00:43:16,120
all you saw was

1051
00:43:16,120 --> 00:43:18,550
senseless violence
against a person

1052
00:43:18,550 --> 00:43:21,070
for reasons that didn't fit.

1053
00:43:21,070 --> 00:43:25,510
That movie alone cannot tell
the full Christian story.

1054
00:43:25,510 --> 00:43:28,705
It can be part of a
broader presentation,

1055
00:43:28,705 --> 00:43:32,245
but it cannot tell the
full Christian story.

1056
00:43:32,245 --> 00:43:34,900
It cannot be in that
since I'd suggest

1057
00:43:34,900 --> 00:43:38,215
an outreach film to those
who truly know nothing.

1058
00:43:38,215 --> 00:43:40,630
But the other thing that
happens if you forget

1059
00:43:40,630 --> 00:43:42,760
the rule of Christ
as prophet is that

1060
00:43:42,760 --> 00:43:45,070
the themes of following
Christ and fulfilling

1061
00:43:45,070 --> 00:43:47,880
the law fall from the scene.

1062
00:43:47,880 --> 00:43:49,920
The Christian story
becomes only about, no,

1063
00:43:49,920 --> 00:43:51,450
you're forgiven, and to

1064
00:43:51,450 --> 00:43:53,370
lose that Christ came
not just to forgive us,

1065
00:43:53,370 --> 00:43:55,050
but to call us back to being

1066
00:43:55,050 --> 00:43:57,495
lives of sons and
daughters of God,

1067
00:43:57,495 --> 00:43:59,795
living in that relationship.

1068
00:43:59,795 --> 00:44:02,200
Those within inheritance rights.

1069
00:44:02,200 --> 00:44:04,045
Remember, Christ's own passion

1070
00:44:04,045 --> 00:44:06,055
or compassion as a prophet.

1071
00:44:06,055 --> 00:44:08,110
Matthew 23, we read about

1072
00:44:08,110 --> 00:44:10,270
when Christ stands
outside Jerusalem,

1073
00:44:10,270 --> 00:44:12,505
again almost in tears and says,

1074
00:44:12,505 --> 00:44:14,470
how often I would have
gathered you the way

1075
00:44:14,470 --> 00:44:16,540
a mother hen gathers her chicks.

1076
00:44:16,540 --> 00:44:19,000
But you kill the prophets.

1077
00:44:19,000 --> 00:44:22,825
I called you to a way of
life you drove me away.

1078
00:44:22,825 --> 00:44:24,940
His passion was to
call them to live

1079
00:44:24,940 --> 00:44:26,860
as God wanted them to live.

1080
00:44:26,860 --> 00:44:30,260
He didn't come just
to die for them.

1081
00:44:30,570 --> 00:44:33,760
Remember the theme repeated

1082
00:44:33,760 --> 00:44:36,070
in Christ's teaching frequently,

1083
00:44:36,070 --> 00:44:39,025
that his cross is not just
something he bears for us,

1084
00:44:39,025 --> 00:44:42,070
but something that
we too will bear.

1085
00:44:42,070 --> 00:44:46,460
The one who would follow me
must take up their cross.

1086
00:44:47,460 --> 00:44:50,740
We're not really saved by the
cross, I'd suggest to you,

1087
00:44:50,740 --> 00:44:53,695
unless we're also
formed by the cross.

1088
00:44:53,695 --> 00:44:57,520
Here was my other
personal worry about

1089
00:44:57,520 --> 00:45:02,230
the super abundant
suffering theme

1090
00:45:02,230 --> 00:45:05,420
in Gibson's
presentation of Christ.

1091
00:45:05,460 --> 00:45:08,140
In fact, Satan in the film says,

1092
00:45:08,140 --> 00:45:10,390
no man can bear the
burden of all sin,

1093
00:45:10,390 --> 00:45:13,285
and then Jesus sets out
to show he's wrong.

1094
00:45:13,285 --> 00:45:15,430
But what it convinced me of is,

1095
00:45:15,430 --> 00:45:17,870
none of us could have done that.

1096
00:45:18,000 --> 00:45:20,230
Then it raises the
question, how are we

1097
00:45:20,230 --> 00:45:22,210
supposed to emulate that?

1098
00:45:22,210 --> 00:45:24,010
What is there in
that story that's

1099
00:45:24,010 --> 00:45:26,485
a model for how we
live our lives?

1100
00:45:26,485 --> 00:45:31,495
Or should our presentations
of Christ's death also be

1101
00:45:31,495 --> 00:45:33,550
models where we emphasize
ways in which there's

1102
00:45:33,550 --> 00:45:36,745
at least some similarities
to how we live our life.

1103
00:45:36,745 --> 00:45:39,070
Here, I think it's important
to know that Gibson,

1104
00:45:39,070 --> 00:45:41,350
one of his main sources
in addition to scripture

1105
00:45:41,350 --> 00:45:44,095
was Anna Caterina Emmerich.

1106
00:45:44,095 --> 00:45:46,690
You can read her works and read

1107
00:45:46,690 --> 00:45:48,130
the accounts of what scenes

1108
00:45:48,130 --> 00:45:49,720
he took in the movie from her.

1109
00:45:49,720 --> 00:45:51,160
But what I would stress is, she

1110
00:45:51,160 --> 00:45:52,960
was astigmatic visionary.

1111
00:45:52,960 --> 00:45:54,970
Her image of how you
live the Christian life

1112
00:45:54,970 --> 00:45:56,740
as you become so attuned
to Christ that you

1113
00:45:56,740 --> 00:45:58,450
take on the very
wounds of Christ and

1114
00:45:58,450 --> 00:46:00,505
that that's the essence
of the Christian life.

1115
00:46:00,505 --> 00:46:04,105
To bear the wounds of Christ
as the solitary visionary.

1116
00:46:04,105 --> 00:46:06,865
Well, that's one model
of the Christian life.

1117
00:46:06,865 --> 00:46:08,080
But I'd suggests there's

1118
00:46:08,080 --> 00:46:09,460
other models that have
to do with how we

1119
00:46:09,460 --> 00:46:11,710
bear our cross by being

1120
00:46:11,710 --> 00:46:13,990
agents have God's
love in the world

1121
00:46:13,990 --> 00:46:18,260
that need finally to be
told in the church as well.

1122
00:46:18,450 --> 00:46:21,775
I would stress John
Wesley's preaching

1123
00:46:21,775 --> 00:46:24,080
of the Sermon on the Mount.

1124
00:46:24,090 --> 00:46:26,380
In his first volume of sermons,

1125
00:46:26,380 --> 00:46:28,405
half of them were on the
Sermon on the Mount.

1126
00:46:28,405 --> 00:46:30,895
For him, Christ came
not only to die but to

1127
00:46:30,895 --> 00:46:33,715
lay out a model for life,
and we see it there.

1128
00:46:33,715 --> 00:46:38,030
Or what about if we neglect
Christ's work as king?

1129
00:46:38,460 --> 00:46:41,680
Particularly, Christ
present work as king.

1130
00:46:41,680 --> 00:46:45,250
The role of King is to
restore and uphold justice.

1131
00:46:45,250 --> 00:46:48,010
If that's what Christ
was trying to do,

1132
00:46:48,010 --> 00:46:50,320
how do we keep that alive?

1133
00:46:50,320 --> 00:46:51,670
See, I suggest on

1134
00:46:51,670 --> 00:46:53,844
the outline that if you
watch scripture carefully,

1135
00:46:53,844 --> 00:46:57,145
that role begun at
Christ's resurrection,

1136
00:46:57,145 --> 00:46:58,600
that's when he's crowned.

1137
00:46:58,600 --> 00:47:00,760
Paul tells us in 1st
Corinthians he will reign

1138
00:47:00,760 --> 00:47:02,905
until he puts all God's
enemies under his feet.

1139
00:47:02,905 --> 00:47:04,450
That's taking place now.

1140
00:47:04,450 --> 00:47:07,345
How? Through the Spirit
empowered church.

1141
00:47:07,345 --> 00:47:10,840
Thus seeking to
conquer those enemies,

1142
00:47:10,840 --> 00:47:12,430
those enemies of injustice,

1143
00:47:12,430 --> 00:47:14,710
those enemies of fear,

1144
00:47:14,710 --> 00:47:17,800
all those enemies are part
of Christ's work as king.

1145
00:47:17,800 --> 00:47:20,260
If you stress that
work as present,

1146
00:47:20,260 --> 00:47:22,030
then you stress the
ways in which we think

1147
00:47:22,030 --> 00:47:24,220
God is already in our
lives and in our world

1148
00:47:24,220 --> 00:47:26,050
seeking to bring
greater freedom from

1149
00:47:26,050 --> 00:47:28,870
the bondage and cursive sin,

1150
00:47:28,870 --> 00:47:30,880
and I would point you to
the Charles Wesley hymns.

1151
00:47:30,880 --> 00:47:32,275
They have there in
that last page.

1152
00:47:32,275 --> 00:47:34,270
Watch the themes of
how he's looking at

1153
00:47:34,270 --> 00:47:37,820
victory now through
this work of Christ.

1154
00:47:37,860 --> 00:47:41,995
But if you make those
all future, if you say,

1155
00:47:41,995 --> 00:47:43,480
all we get now is forgiveness,

1156
00:47:43,480 --> 00:47:46,255
all the rest of it comes
only in the future,

1157
00:47:46,255 --> 00:47:49,690
then you do away with the
theme that Christ's work

1158
00:47:49,690 --> 00:47:53,470
now has an element of being
a physician or a healer,

1159
00:47:53,470 --> 00:47:56,065
and you end up only
with the Christ who's

1160
00:47:56,065 --> 00:47:59,770
present work in our world
will be that only of judge.

1161
00:47:59,770 --> 00:48:03,460
My short suggestion to you
would be to say that that's

1162
00:48:03,460 --> 00:48:04,870
exactly what happens in

1163
00:48:04,870 --> 00:48:07,255
the volume of the
glorious appearing.

1164
00:48:07,255 --> 00:48:09,625
When you read through
the Left Behind series,

1165
00:48:09,625 --> 00:48:10,990
never once do you see Christ

1166
00:48:10,990 --> 00:48:12,460
held up as prophet who models

1167
00:48:12,460 --> 00:48:13,900
the life that those living in

1168
00:48:13,900 --> 00:48:15,745
the tribulation are
supposed to live like.

1169
00:48:15,745 --> 00:48:18,085
They assume they
can't live like that.

1170
00:48:18,085 --> 00:48:19,990
They never say Christ went

1171
00:48:19,990 --> 00:48:22,630
out to assassinate
people so we ought to.

1172
00:48:22,630 --> 00:48:24,850
You never see the
work of the Spirit

1173
00:48:24,850 --> 00:48:27,010
emphasize till you get
to the 10th volume.

1174
00:48:27,010 --> 00:48:30,265
When Christ appears, he
finally appears only as Judge,

1175
00:48:30,265 --> 00:48:33,925
going around slaughtering
God's enemies.

1176
00:48:33,925 --> 00:48:38,545
Never once in that
do you see a tear.

1177
00:48:38,545 --> 00:48:41,830
You lose this model that
Christ's passion was not to

1178
00:48:41,830 --> 00:48:45,590
come to destroy but to redeem.

1179
00:48:46,080 --> 00:48:48,250
Now in all this,
what I'm trying to

1180
00:48:48,250 --> 00:48:49,600
suggest is not that one of

1181
00:48:49,600 --> 00:48:53,155
these is the right presentation
the other is the wrong.

1182
00:48:53,155 --> 00:48:55,810
But that we need to
live in the richness of

1183
00:48:55,810 --> 00:48:58,120
the many presentations found

1184
00:48:58,120 --> 00:48:59,875
in scripture and
in the tradition.

1185
00:48:59,875 --> 00:49:01,810
That in particular,
we need to live in

1186
00:49:01,810 --> 00:49:03,505
that tension that
holds together.

1187
00:49:03,505 --> 00:49:07,345
Christ is prophet,
Christ is priest.

1188
00:49:07,345 --> 00:49:11,230
Thank God, the Christ
who comes as king even

1189
00:49:11,230 --> 00:49:17,425
now to bring freedom and
healing to us and to our world.

1190
00:49:17,425 --> 00:49:20,230
That kind of a perspective
on the passion of Christ I

1191
00:49:20,230 --> 00:49:22,555
would suggest is one well-worth,

1192
00:49:22,555 --> 00:49:27,280
not only considering, but
celebrating. Thank you.

1193
00:49:27,280 --> 00:49:44,545
I want to thank Dr. Maddox.

1194
00:49:44,545 --> 00:49:49,750
I never cease to have
my mind quickened,

1195
00:49:49,750 --> 00:49:51,475
my heart warmed,

1196
00:49:51,475 --> 00:49:54,490
and some words for the
formation of my life when I

1197
00:49:54,490 --> 00:49:57,265
hear Dr. Maddox speak with us.

1198
00:49:57,265 --> 00:49:59,290
Thank you, Randy. I also

1199
00:49:59,290 --> 00:50:00,985
want to thank Dr.
Susan Gallagher,

1200
00:50:00,985 --> 00:50:02,380
director for our Center for

1201
00:50:02,380 --> 00:50:03,940
Scholarship &
Faculty Development

1202
00:50:03,940 --> 00:50:06,250
for coordinating the
events of today,

1203
00:50:06,250 --> 00:50:08,950
and her administrative
assistant, Marlene McCauley.

1204
00:50:08,950 --> 00:50:11,200
I also want to invite all
of you, if you have time,

1205
00:50:11,200 --> 00:50:12,700
to join us in the fine center,

1206
00:50:12,700 --> 00:50:14,465
we have some refreshments.

1207
00:50:14,465 --> 00:50:16,410
We'll gather there
with Dr. Maddox

1208
00:50:16,410 --> 00:50:18,210
and any members
of the family and

1209
00:50:18,210 --> 00:50:19,935
faculty and students and staff

1210
00:50:19,935 --> 00:50:23,050
who care to join us.
Thank you very much.