God is One of Us: The incarnation of Jesus Christ sets Christianity apart from every other religion according to Elyse Fitzpatrick

HE IS ONE OF US

Christ Emmanuel, Christian icon with riza by Simon Ushakov, 1668. According to the Gospel of Matthew Immanuel (Hebrew עִמָּנוּאֵל meaning, "God with us") refers to Jesus Christ.

The incarnation sets Christianity apart from every other religion

Christ Pantocrator, God incarnate in the Christian faith, shown in a mosaic from Daphni, Greece, ca. 1080-1100.

The incarnation sets Christianity apart from every other religion. The thought that God would become man is simply without parallel in any other faith. In no other religion does a god do anything more than tell his subjects what to do to become like him, earn his favor, or give instruction on how, if they’re lucky, they might avoid ticking him off. In no other religion does a creator god become weak and an indistinguishable part of his creation.

Jesus’s deity was perfectly veiled in human flesh

The oldest known icon of Christ Pantocrator, encaustic on panel (Saint Catherine's Monastery). The two different facial expressions on either side may emphasize Christ's two natures as fully God and fully human.

Mirror composites of the two sides of the face.

In the incarnation, God became so completely one of us that the people who lived with him didn’t notice anything special about him; Jesus’s deity was perfectly veiled in human flesh. In fact, when he went to his own village, Nazareth, “the people who had known him for many years did not receive him.” “Is not this the carpenter’s son?”they asked. “Is not his mother called Mary?”(Matt. 13: 55). Even his own family didn’t know he was the incarnate one. Think of this: “Not even his brothers believed in him”(John 7: 5).

What did Jesus look like?

The Shroud of Turin: modern photo of the face, positive left, digitally processed image right.

What did Jesus look like? A regular Joe. His form was just like ours. Put this book down for a moment and look across the room at someone. That’s how ordinary he looked. Or, better yet, look at yourself in a mirror. He looked just like you! He had eyes, pores, hair, and teeth. If you’d seen him, you wouldn’t have thought he was anything special. He didn’t have any sort of magnetism that would make you take a second look. He looked like any twenty- or thirty-something carpenter on any construction job.

Jesus completely identifies with us

Isaiah 53 in the Great Isaiah Scroll, found at Qumran and dated to the 2nd century BCE.
“He had no form or majesty that we should look at him, and no beauty that we should desire him”

His complete identification with us shouldn’t have taken his contemporaries by surprise, because seven hundred years before his birth the prophet Isaiah spoke of how normal the Messiah would appear: “He had no form or majesty that we should look at him, and no beauty that we should desire him”(Isa. 53: 2). He willingly took a servant’s form and was born in the likeness of men. He was fully human (Phil. 2: 7–8).

What was baby Jesus like?

"Adoration of the Shepherds" by Gerard van Honthorst, 1622

What was baby Jesus like? Did he have some sort of radioactive glow about him? Maybe a little halo or cherubs floating around his head? No. He looked like any Middle Eastern infant, wrapped in rags and nursing at his mother’s breast. And contrary to the sweet carol “Away in the Manger,” he did cry when awakened by the cattle’s lowing. He cried just like us.

Jesus is unlike mythological gods

Boniface bears his crucifix after felling Thor's Oak in Bonifacius (1905) by Emil Doepler

Unlike ancient mythological gods, Jesus was no naughty demigod stripped of his superpowers and banished to earth as punishment. Jesus isn’t Thor. No, God the Son freely volunteered to become one of us and to forever take to his person all that it meant to be human. “Though he was rich, yet for your sake he [voluntarily] became poor, so that you by his poverty might become rich”(2 Cor. 8: 9). The incarnation isn’t a punishment on the Son; it is an act of his love, a “voluntary humiliation.” He gladly “made himself nothing”(Phil. 2: 7 NIV). He who had everything, who was Lord of all, God Most High, creator, became a poor servant—your servant—out of love for you, his beloved. He came to serve you and win you with his love. He became one of our own so that we could be his own.

JESUS THE JEW

Moses receiving the Law (top) and reading the Law to the Israelites

But his self-humiliation didn’t end with becoming a human. He was born as a Jew, into the nation of Israel, an insignificant nation that the Lord described in this way:

It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples. (Deut. 7: 7)

Nehemiah describes Israel

Gustave Doré, Nehemiah Views the Ruins of Jerusalem's Walls, 1866.

Further, there wasn’t any other nation upon which the Lord so incessantly poured his love and yet was so opposed to his wooing. Even though he loved them, they gave themselves completely to wickedness. Nehemiah described Israel’s persistent resistance in these terms:

Nevertheless, they [the Israelites] were disobedient and rebelled against you and cast your law behind their back and killed your prophets, who had warned them in order to turn them back to you, and they committed great blasphemies. Therefore you gave them into the hand of their enemies, who made them suffer. And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies you gave them saviors who saved them from the hand of their enemies. . . . Yet they acted presumptuously and did not obey your commandments, but sinned against your rules, which if a person does them, he shall live by them, and they turned a stubborn shoulder and stiffened their neck and would not obey. (Neh. 9: 26–27, 29)

Jesus born under foreign rule

The statue known as the Augustus of Prima Porta, 1st century.  "In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria.) And everyone went to their own town to register." (Gospel of Luke, chapter 3)

In fact, this nation had a history of being so wicked that even the Philistines, those idolatrous wretches, were actually ashamed of Israel’s lewd behavior (Ezek. 16: 27). Because of the Israelites’ relentless stubbornness and unbelief, they were trodden under the heel of one wicked nation after another, and it was into this nation of failures (in every sense of that word) that the Savior chose to be born, in a Roman colony in a barn where his family had been forced to travel for taxation purposes. In his veins flowed Jewish blood, and in his manhood he remains Jesus the Jew to this day. Jesus the Jew embraces Israel’s national identity as the shameful chosen who were not known for their consecration but rather for their idolatry, insignificance, weakness, and slavery. How many times had they suffered exile as punishment for their rebellion? He came unto his own people, but in typical fashion, they “did not receive him”(John 1: 11).

Jesus came to Israel and not to the Chinese, the Romans, or the Greeks

Some of the thousands of life-size Terracotta Warriors of the Qin Dynasty, c. 210 BCE.  "Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there," says atheist Christopher Hitchens.

He could have come as a wise Chinese, a powerful Roman, or a philosopher Greek, but he didn’t. Instead he came as a weak Savior, first to the Jews among whom there were not many wise, not many powerful, not many of noble birth (1 Cor. 1: 26), and then to all the Gentile races who would hear the message through them. He was born as Savior for a world full of foolish, weak, ignoble losers. All of Israel’s history demonstrates how willing Christ was to be humbled.

This is your Savior

The Scourging on the Front (La flagellation de face) - James Tissot

This needs to speak to your heart so that you know that no matter what kind of “loser” you are, Jesus willingly condescended to go even lower than that. He had no great pedigree. He was of questionable lineage, working class, uneducated, poor, weak, despised, rejected, and exiled. This is the baby and his family of origin; this is your Savior.

Source: Fitzpatrick, Elyse M. Found in Him: The Joy of the Incarnation and Our Union with Christ. Wheaton, IL: Crossway, 2013, pages 44 to 47.

In the Ancient Roman Empire, Saint Augustine (354 - 430 AD) was against Ultimate Fighting #ufc (known back then as Gladiator games)

Pollice Verso (Thumbs Down) by Jean-Léon Gérôme, 1872

Augustine's friend Alypius is caught up in the whirl of easy morals at Carthage and deveops a fatal attraction to the games in the amphitheatre with its continual round of futile entertainments

The Colosseum amphitheatre in Rome, built c. 70 – 80 AD, is considered one of the greatest works of architecture and engineering.

This was a constant subject of gloomy talk among my circle of friends, but I used to discuss it especially with Alypius and Nebridius. Alypius came from my own town and his people were one of the leading families. He was younger than I was and had been a student of mine both in our own town, when I first began to teach, and later on at Carthage. He was greatly attached to me because he thought that I was a good and learned man, and I was fond of him because, although he was still young, it was quite clear that he had much natural disposition to goodness. But he had been caught in the whirl of easy morals at Carthage, with its continual round of futile entertainments, and had lost his heart and his head to the games in the amphitheatre. At the time when he was so wrapped up in this wretched sport I had opened my school as professor of rhetoric in Carthage, but because of some difference of opinion which had occurred between his father and me he was not one of my pupils. I found out that he was fatally attracted by the games and it caused me grave anxiety to think that he was likely to ruin a future which promised so well, if he had not already done so. But I had no means of offering him advice or using any pressure to restrain him, for I could claim neither the privilege of a friend nor the right of a master. I thought that he shared his father's feelings about me, although, in fact, this was not the case for he ignored his father's wishes and treated me with courtesy when we met. He soon began to come and listen to some of my lectures, but he never stayed for long.


Augustine converts Alypius from his futile pastime of going to the arena to the right path




"The Conversion of St. Augustine" (Gozzoli)
The figure at right is probably Alypius.  Saint Alypius of Thagaste was bishop of the see of Tagaste (in what is now Algeria) in 394. He is also credited with building the first monastery in Africa. He was a lifelong friend of Saint Augustine of Hippo and joined him in his conversion and life in Christianity.

I had forgotten that I might use my influence with him to prevent him from wasting his talents in this thoughtless, impetuous enthusiasm for futile pastimes. But you, O Lord, who hold the reins of all you have created, had not forgotten this man who was one day to be a bishop and administer your sacrament to your children. You used me to set him on the right path, but so that we might recognize that it was all by your doing, you used me without my knowledge. One day as I sat in my usual place with my pupils before me, Alypius came in and after greeting me politely sat down and listened attentively to the lesson. It occurred to me that the passage which I happened to be reading could very well be explained by an illustration taken from the games in the arena. It would appeal to the students and make my meaning clearer, and it would also enable me to make a laughing-stock of those who were under the spell of this insane sport. You know, my God, that I was not thinking of Alypius, who so badly needed to be cured of this mania. But he took my words to heart, thinking that I had meant the allusion to apply to him alone. Anyone else would have taken this as a good reason to be angry with me, but this conscientious young man saw in it cause for anger with himself and warmer affection for me. Long ago you caused these words of yours to be inserted in your book: The wise are grateful for a remonstrance.


Alypius drags himself out of the deep pitfall into which, dazzled by the allure of pleasure, he had plunged of his own accord only to fall into the superstitious beliefs of the Manichees and their false continence

The Christian Martyrs' Last Prayer, by Jean-Léon Gérôme (1883)

I had not meant to rebuke him, but you use us all, whether we know it or not, for a purpose which is known to you, a purpose which is just. You made my heart and my tongue burn like coals to sear his mind, which was so full of promise, and cure it when it was sick of a wasting disease. Those who have no inkling of your mercy may be silent and offer you no word of praise, but from the depths of my heart I make avowal of your mercy. For after he had heard my words, Alypius hastened to drag himself out of the deep pitfall into which, dazzled by the allure of pleasure, he had plunged of his own accord. By a great effort of self-control he shook himself free of all the dirt of the arena and never went near it again. Then he managed to overcome his father's reluctance to allow him to become a pupil of mine. His father gave in and granted his request. But once he had started his studies with me he became involved in my superstitious beliefs. He particularly admired the Manichees for their ostensible continence, which he thought quite genuine, though of course it was merely a nonsensical and deceitful method of trapping precious souls which had not learnt to feel the depth of real virtue and were easily deceived by the appearance of virtue that was spurious and counterfeit.


Alypius becomes obsessed with an extraordinary craving for gladiatorial shows



Part of the Gladiator Mosaic, displayed at the Galleria Borghese. It dates from approximately 320 AD. The Ø symbol (possibly Greek theta, for thanatos) marks a gladiator killed in combat.

But he did not abandon his career in the world, for his parents would not allow him to forget it. He went to Rome ahead of me to study law and there, strange to relate, he became obsessed with an extraordinary craving for gladiatorial shows. At first he detested these displays and refused to attend them. But one day during the season for this cruel and bloodthirsty sport he happened to meet some friends and fellow-students returning from their dinner. In a friendly way they brushed aside his resistance and his stubborn protests and carried him off to the arena.


'You may drag me there bodily,' he protested, 'but do you imagine that you can make me watch the show and give my mind to it? I shall be there, but it will be just as if I were not present, and I shall prove myself stronger than you or the games.'


When they arrived at the arena, the place was seething with the lust for cruelty

Mosaic at the National Archaeological Museum in Madrid showing a retiarius named Kalendio (shown surrendering in the upper section) fighting a secutor named Astyanax. The Ø sign by Kalendio's name implies he was killed after surrendering.

He did not manage to deter them by what he said, and perhaps the very reason why they took him with them was to discover whether he would be as good as his word. When they arrived at the arena, the place was seething with the lust for cruelty. They found seats as best they could and Alypius shut his eyes tightly, determined to have nothing to do with these atrocities. If only he had closed his ears as well! For an incident in the fight drew a great roar from the crowd, and this thrilled him so deeply that he could not contain his curiosity. Whatever had caused the uproar, he was confident that, if he saw it, he would find it repulsive and remain master of himself. So he opened his eyes, and his soul was stabbed with a wound more deadly than any which the gladiator, whom he was so anxious to see, had received in his body. He fell, and fell more pitifully than the man whose fall had drawn that roar of excitement from the crowd. The din had pierced his ears and forced him to open his eyes, laying his soul open to receive the wound which struck it down. This was presumption, not courage. The weakness of his soul was in relying upon itself instead of trusting in you.


When he saw the blood He revelled in the wickedness of the fighting and was drunk with the fascination of bloodshed

Real fighters aren't afraid to get a little bloody. #ufc #ultimate #fighting #match #action #bloody #fight | UFC | Pinterest | Ufc, Blood and Sad

When he saw the blood, it was as though he had drunk a deep draught of savage passion. Instead of turning away, he fixed his eyes upon the scene and drank in all its frenzy, unaware of what he was doing. He revelled in the wickedness of the fighting and was drunk with the fascination of bloodshed. He was no longer the man who had come to the arena, but simply one of the crowd which he had joined, a fit companion for the friends who had brought him.


He watched and cheered and grew hot with excitement, and carried away with him a diseased mind

Nate Diaz celebrates after submitting Conor McGregor in the second round at UFC 196 on Saturday

Need I say more? He watched and cheered and grew hot with excitement, and when he left the arena, he carried away with him a diseased mind which would leave him no peace until he came back again, no longer simply together with the friends who had first dragged him there, but at their head, leading new sheep to the daughter. Yet you stretched out your almighty, ever merciful hand, O God, and rescued him from this madness. You taught him to trust in you, not in himself. But this was much later.

Source: Saint Augustine. Confessions. Translated by R.S. Pine-Coffin. London: Penguin Group, 1961, Book VI, sections 7 and 8, pages 120 to 123.

The reason that the earth revolves around the sun is to indicate that we humans should revolve around God rather than having God revolve around us - Eric L. Johnson

The Sower (Sower at Sunset) Vincent van Gogh (1853–1890)

Humans "knew" the sun and all the planets and stars revolved around the earth and the earth was the center of the universe

Figure of the heavenly bodies — An illustration of the Ptolemaic geocentric system by Portuguese cosmographer and cartographer Bartolomeu Velho, 1568 (Bibliothèque Nationale, Paris)

What would it have been like to gaze up at the sun in the ancient world? At that time, nothing could have seemed more obvious than the sun's movement across the sky, from east to west, and nothing could have seemed more sure than the fixedness and immovability of the earth on which one stood. It is hard for us now to imagine how the earth and sun were perceived back when humans "knew" the sun and all the planets and stars revolved around the earth and the earth was the center of the universe. How crazy it must have seemed at first, when certain astronomers began suggesting that it was the earth that was moving around the sun, rather than the reverse.


We vastly underestimated the size of the sun and overestimated the size of the earth


The Sun by Edvard Munch (1863–1944)

Even now, the sun does not look that big. From where we are, it looks much larger than the stars, but compared to the earth, stretched out all around us, the sun seems relatively small. Yet we now know that the appearance of the sun and the earth is quite the reverse of the reality—100,000 earths could fit inside the sun! For centuries we vastly underestimated the size of the sun and overestimated the size of the earth. One’s perspective is so important.


We humans have to view ourselves as the ultimate center of the universe, rather than God

Andreas Cellarius's illustration of the Copernican system, from the Harmonia Macrocosmica (1708).

But let us probe this a little deeper. Why might God have created the celestial system we find ourselves in to have an appearance so different from reality? Why would God create it this way, knowing how we would perceive it for thousands of years, and knowing that we would only "catch on" in the fifteenth to sixteenth centuries A.D., after mathematics and astronomical observation had developed enough to discover the way things actually were. Of course, we can only speculate what God's reasons might have been, but at least one plausible explanation might be the following. Perhaps this arrangement is itself meaningful—perhaps it is a “sign.” Maybe God set it up to serve as a profound analogy—at the "center" of creation and of human cultural development—of the radical tendency that we humans have to view ourselves as the ultimate center of the universe, rather than God.

God created the solar system as a sort of ironic metaphor -- an illustration of our eventual fallen perspective of ourselves and the rest of reality


Ra, ancient Egyptian god of the sun and king of the gods.

It seems so natural for us to assume, without our hardly being aware of it, that we are supremely important. Our own interests so easily loom larger than anyone else's (God, the rest of the creation, other humans!). To break out of this basic way of life, more was needed than mathematics and careful empirical observation. God himself had to explain it to us directly in Christ and in the Scriptures, and indirectly through his creation. From these sources we find out that he is absolutely the greatest being there is: transcendent and supremely majestic, perfectly loving and perfectly righteous, the unlimited, all knowing, and all powerful Creator and Redeemer, the unfathomable source of goodness, truth, love, and beauty. The corollary of this revelation is, of course, that we are not this being. We can look pretty important, compared to rocks, trees, and cows. But compared to the greatest being there is—and the source of all that is other than himself—we realize that we are actually profoundly insignificant, situated in one place and time, with extremely limited abilities and skills, and vulnerable to sickness, injury, and eventual death. Perspective is so important. So, perhaps God created the solar system the way he did as a sort of ironic metaphor, intending it to be an illustration of our eventual fallen perspective of ourselves and the rest of reality, which would only be brought to light to humanity in the unfolding of its cultural and scientific development in the 1400 and 1500’s.

Be drawn by grace into an orbit around God

Morning Sun by Edward Hopper (1882-1967)

In this chapter—and really in the whole book—we will explore the therapeutic significance of what lies at the center of one’s heart and life, one’s relational universe, and one’s worldview. For there is tremendous psychological fallout from one’s orientation with respect to this most important matter of all. Living from anything other than the true center of reality contributes to a great deal to the misery and strife with we find in human society and the human heart, and moving towards that center leads to a resolution of many of our greatest psychospiritual problems and ultimately to one’s enduring happiness. Christians believe that being drawn by grace into an orbit around God can bring about the best psychological well being there is and is the best path to greater healing and strengthening and maturing of the human soul. This is the case, according to Christianity, because humans were made for just such an orbit. All our desires—both good and bad—signify, in one way or another, our fundamental need to be in a living, loving relationship with the greatest Good there is, in conscious dependence, worship, communion, and gratitude, and to desire him above all else. Consequently, human flourishing and the fulfillment of all human relationships and activities are found ultimately in their proper relation to God.

Source: Johnson, Eric L. God and Soul Care: The Therapeutic Resources of the Christian Faith. Downers Grove, IL: InterVarsity Press, manuscript submitted for publication, chapter 1.

A 39-year old theologian with two young children wrestles with providence and God's sovereignty and omnipotence in light of his being diagnosed with terminal cancer

AN OPPOSITE EXTREME:

THE WORLD IS NOT IN THE HANDS OF GOD

Did God desire that I would acquire cancer at the age of thirty-nine?

1938 American Society for the Control of Cancer poster.

It might feel like a solution to counter this fatalistic, monocausal approach would be to say that some events are simply due to chance—that God couldn’t have done anything about them anyway. In the midst of a crisis, does it not damage God’s reputation to say that God intentionally “allowed” the calamity? Did God desire that I would acquire cancer at the age of thirty-nine? Or even worse, does God desire horrible tragedies, such as the abuse of a child? Surely, the reasoning goes, God is opposed to the suffering of the innocent, thus God simply opposes evil and in no way permits or allows it. Why would God allow calamity? It is tempting to give a reason that answers the theodicy question: the calamity took place because of God’s own limitations—God must be simply mourning with the sufferer because he couldn’t do anything about it. The horrific sufferings in the world are evidence that some things are utterly outside of God’s hands of power, for an omnipotent God would never have permitted this.

God didn’t want this! vs. Blaming Almighty God

Gottfried Leibniz coined the term "theodicy" in an attempt to justify God's existence in light of the apparent imperfections of the world.

This may seem faithful—seeking to answer the theodicy question by saying that God is good but not all-powerful. It keeps God’s hands clean, his reputation untarnished. Anyone saying that God is implicated in a tragic event is rebuked: “God didn’t want this!”  Yet it’s another extreme that classically rooted theologians from a wide range of Christian traditions have opposed. In my view, its extremism is shown in the fact that it does not take the psalmist’s cry seriously—for the psalmist frequently blames God in the midst of calamity, as demonstrated above. If God is not almighty, there is no impetus to blame or implicate God. Moreover, rather than keeping the theodicy question open as the psalmists and the book of Job do, it seeks to “answer”it by saying that the calamity was out of God’s control anyway.


A six-year-old boy named Oliver dies of cancer

 Charles Cottet (1863-1925)  : Gens d'Ouessant pleurant un enfant mort

A few weeks before writing this, I attended a funeral for a six-year-old boy named Oliver, who died of cancer. The family had fought this childhood cancer with boldness for several years, using every treatment available. But after countless tests and many chemo treatments, they ran out of options. Oliver entered home hospice care. One day, an ice cream truck came into the neighborhood, and Oliver’s father carried his thin, cancer-ridden son to get an icy treat, passing by our house. Our two-year-old waved happily; our three-year-old stared with wide eyes. That was the last time that we saw Oliver alive.


Priest: “God has chosen to call Oliver to himself at this time.”

Woman with Dead Child, 1903 etching by Käthe Kollwitz (1867-1945)

The funeral was at a Roman Catholic church, and the priest repeatedly said, “God has called Oliver to himself,”and “God has chosen to call Oliver to himself at this time.” Wow. A part of my heart cried, “Surely not!” We had been praying for Oliver and his family, and all of us were doing everything possible to help fight the cancer, to fight for Oliver’s life. But now the priest was confessing that God is sovereign King even in the suffering and death of Oliver. There was a sting to this—implicating God in the struggle with Oliver’s cancer and his death at a young age—but also a reassurance. The sting is the theodicy question as an open question. It hurts. The death of a child is not the way things are supposed to be—why did God allow this to happen? Yet the reassurance is that Oliver did not just slip through God’s fingers. In life and death, Oliver was in God’s hands. With the psalmist, we confess that God deserves praise for his gifts and the blessing of life, and God is implicated even in the calamity of death as well. Oliver was in God’s hands, even when we don’t understand why this has happened or how this could fit within God’s purposes. Nevertheless we trust in the goodness and power of the Almighty, even though the reasons for the suffering are beyond human wisdom.


God’s Providence: Sustaining and Governing

Herbert, John Rogers, RA (c. 1844), The Assertion of Liberty of Conscience by the Independents at the Westminster Assembly of Divines (painting) .

In the ancient, medieval, and Reformation-era church, a set of affirmations and distinctions were utilized in the course of biblical exegesis to avoid extreme responses while guarding the central, guiding mystery of God’s providential care. Positively, these statements affirmed in various ways that the Triune God not only freely created the world but that God the King continues to sustain and govern the world toward his own good ends. The Westminster Shorter Catechism distills this earlier theology well when it exposits God’s works of providence as “His most holy, wise, and powerful preserving and governing all His creatures, and all their actions”. But how exactly can one affirm God’s kingly rule—with his preserving and governing power—without falling into the fatalistic trap of monocausality described above? On the other hand, if one avoids monocausality, how can we avoid a deism that assumes that God takes a “hands off”approach to the world rather than actively preserving and governing his creation?

The workings of God’s providence remain mysterious

A 1525 Jacopo Pontormo painting using the Eye of Providence in a triangle as a symbol of the Christian Trinity

Thus, with the affirmations that God preserves and governs his creation, we need further distinctions—not to vanquish God’s mystery but to help us to confess and adore the mystery of God’s work set forth in Scripture. These terms (described in the next section) were then utilized for centuries in many Protestant confessions and by theologians as well for a range of different positions on providence (Reformed, Arminian, Roman Catholic, etc.). These distinctions do not give us a theodicy explaining God’s reason for allowing evil. And like all extrabiblical distinctions, they can be misconstrued or misused. But used wisely, they give us ways to speak about the complexity of God’s kingly rule in Scripture, even though the workings of God’s providence remain mysterious. God displays active love and care for the whole creation, but in our fallen world this loving action is a mystery that we can confess rather than information we can control.

Recovering Classical Distinctions: A Biblical Mystery, contra Deism and Fatalism

Joseph sold into slavery by his brothers Damiano Mascagni (1579-1636)

The most basic category is that of concursus, which refers to “the simultaneity of divine and human agency in specific actions and events.” It seeks to come to terms with the way in which one and the same action can be attributed to human beings and to the work of God in Scripture. For example, when Joseph’s brothers sell him into slavery, was this a human act or a divine act? On the one hand, the act of the brothers was a free, contingent act in the biblical narrative. Yet God acts to preserve and govern creation through even that act, as Joseph testifies: “God sent me before you to preserve life”(Gen. 45: 5). So, who really sent Joseph into Egypt? A doctrine of concursus provides a way to say that both God and Joseph’s brothers were actors in the event. God is sovereign, and human beings perform responsible, contingent acts. Divine and human agency do not compete with each other—as if God’s action would undermine human agency. To the contrary, God’s power makes human agency possible. Thomas Aquinas says it this way: God is the “first” or primary cause, “who moves causes both natural and voluntary.” Although “free will is the cause of its own movement,”i t does not necessarily follow that “what is free should be the first cause of itself.” A creaturely action can have the providential power of God as a primary cause, yet the creature still has agency that moves freely. Indeed, God “does not deprive their actions of being voluntary: but rather He is the cause of this very thing in them; for He operates in each thing according to its nature.” For Aquinas, in the concursus of divine and human action, God actually empowers secondary agents to act in freedom. Creatures could not act in voluntary, responsible freedom apart from God’s providential power.

God permits the accuser, Satan, to bring suffering to Job, even though we still do not know God’s reasons

Job by Léon Bonnat (1833–1922)

A related distinction that helps to explain the nature of divine-human concursus is the active and permissive will of God. God’s “permission” does not mean that God is a passive spectator but that God (mysteriously) chooses to allow sinners to do the evil that is in their hearts: “God gave them up in the lusts of their hearts to impurity” (Rom. 1: 24). God permits the accuser, Satan, to bring suffering to Job, even though we still do not know God’s reasons. As followers of Christ, we pray for the kingdom to come because although the Triune God is King, his kingship is not uncontested, as it will be one day: “at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”(Phil. 2: 10–11). Until the kingship of Jesus Christ, the Lamb of God, is uncontested, we live in a world in which all things that take place are in the governing hands of God. But not all things are “God’s will” in exactly the same way—some things God works through his permission, and other things God works through his actively bringing about conformity to Christ’s reign by the Spirit’s power.


God brought redemption through the evil act of the soldiers’ crucifixion of Jesus Christ

Christ on the Cross, by Carl Heinrich Bloch

Thus we trust that even though God is not the author of evil, God’s governance will bring what was intended as evil to good ends, even as God did with the evil intended by Joseph’s brothers; more significantly, God brought redemption through the evil act of the soldiers’ crucifixion of Jesus Christ. In contrast, as when Jesus replies to Nicodemus, God’s active will is demonstrated in bringing new life that gives eyes to see and ears to hear, for “no one can see the kingdom of God without being born from above”(John 3: 3). God’s loving desire is for creatures to experience the freedom of life in Christ’s kingdom, and the Spirit actively gives eyes and ears to sinners to make this possible. But why do not all believe the gospel when they hear it? Why does God permit ongoing rebellion? As Roman Catholic theologian Matthew Levering suggests, only God knows. Yet “the central aim of the doctrine of permission is to affirm God’s love: as it befits infinite Love, God wills only good to his rational creatures.” The doctrine of permission holds together the paradox of God’s power and God’s loving beneficence, even as we are left with the same mystery that Job and the psalmists encountered. Or, in the words of one Reformed confession about the “ordaining”or “willing” of God, “God does not ordain evil in the same way that God ordains good—that is, as something pleasing to God—but as something God hates.” Yet God freely permits the evil of creatures, “and in a wonderful way uses [it] for good.” God hates evil, yet the world is in God’s governing hands to such an extent that we can lament and blame God when he wills to permit evil. We don’t know why God permits evil—in general or in our particular circumstances. Yet with the psalmist we can come before a God who is good and trustworthy, powerful and loving, with lament, petition, and praise until Christ’s kingdom has fully come.


Caring for the Suffering in Light of a Gracious yet Mysterious Providence

The Scream is the popular name given to each of four versions of a composition, created as both paintings and pastels, by the Expressionist artist Edvard Munch between 1893 and 1910. The works show a figure with an agonized expression against a landscape with a tumultuous orange sky.

On a practical level, wisely utilizing these distinctions can help Christians who are providing care to the suffering: it gives testimony to God’s promise and his providential care without falling into mechanistic views of God’s providence, as with Job’s “friends” who claimed to calculate what God was doing based on what happened to Job. In giving this kind of testimony to God’s providence, we should not rush in and victoriously shout “This is God’s will!” in a way that suggests that this calamity was what God intended at the foundations of creation. The Triune God is King, but Christ’s kingdom is not yet uncontested. On the other hand, one is not left with the impotent response of saying, “God understands your pain, but couldn’t do anything about it.” With the psalmist, this approach thanks God for blessing, and also puts the lack of blessing at the door of the Almighty. Suffering and calamity are still under the rule of God, the sovereign King. The sufferer is not subject simply to whims of “chance,” yet on the other hand God is not capricious or the author of evil. Instead the sufferer is in the hands of a good and powerful God. A Christian shaped by the Belgic Confession could point the sufferer to the promises in God’s Word and assure the sufferer that even in the crisis God is worthy of trust. And in order to truly place God’s promises at the center of one’s trust, a caretaker would pray psalms of lament as well as psalms of thanksgiving with the sufferer.


Yet as followers of Jesus Christ, the crucified Lord, we can have confidence that God works in and through the most calamitous events. In Peter’s sermon in Acts 2, he says, “This man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law” (v. 23). Yet “this Jesus God raised up,” and “God has made him both Lord and Messiah, this Jesus whom you crucified” (2:32, 36). Was the crucifixion of Christ the work of God or the work of the soldiers? It was both. The crucifixion of Christ was not simply a horrific event that happened to slip through God’s hands (chance) or an event that completely bypassed human agency (fatalism). A doctrine of concursus helps us articulate the “yes” to both possibilities to which Peter’s sermon testifies: it was in “the definite plan and foreknowledge of God,” and yet “you” (Peter’s hearers), in your own free, contingent act, “crucified” Jesus Christ. It was the will of God—Father, Son, and Holy Spirit—because all three persons desired to save fallen and sinful creatures through the sending of the Son, even to death on a cross, and the sending of the Spirit to unite the Father’s adopted people to Christ and one another.

Source:  Billings, J. Todd. Rejoicing in Lament: Wrestling with Incurable Cancer & Life in Christ. Grand Rapids, MI: Brazos Press, 2015, location 1154 to location 1304. 

The best news ever for a 21-year old divorced single mom in California: The Gospel of Jesus Christ

The international cover of the Good News Bible, used since 2004

The Best News Ever




Sunday school at the Baptist church in Kentucky, US, 1946.
"I was frequently taken to Sunday school where I heard stories about Jesus."

I didn’t begin to understand the gospel until the summer before my twenty-first birthday. Although I had attended church from time to time in my childhood, I’ll admit that it never really transformed me in any significant way. I was frequently taken to Sunday school where I heard stories about Jesus. I knew, without really understanding, the importance of Christmas and Easter. I remember looking at the beautiful stained-glass windows, with their cranberry red and deep cerulean blue, with Jesus knocking on a garden door, and having a vague sense that being religious was good. But I didn’t have the foggiest idea about the gospel.



Portrait of a noble girl c. 1571 by Alessandro Allori (1535–1607).
"My strongest memories of adolescence contain despair and anger."

My strongest memories of adolescence contain despair and anger. I was consistently in trouble, and I hated everyone who pointed that out. There were nights when I prayed that I would be good or, more specifically, get out of whatever trouble I was in and do better, only to be disappointed and angered by the failures of the following day.

An anti-teenage pregnancy poster from Flickr.
"Upon graduation from high school at seventeen, I got married, had a baby, and became divorced."

Upon graduation from high school at seventeen, I got married, had a baby, and became divorced—all before the third decade of my life began. It was during the following months and years that I discovered the anesthetizing effects of drugs, alcohol, and illicit relationships. Although I was known as a girl who liked to party, I was utterly lost and joyless, and I was beginning to know it.

Harold Gilman's Mother and Child, painted in 1918.
"I felt like I was fifty years old."

At one point, I can remember telling a friend that I felt like I was fifty years old, which, at that point in my life, was the oldest I could imagine anyone being. I was exhausted and disgusted, so I decided to set about improving myself. I worked a full-time job, took a full course load at a local junior college, and cared for my son. I changed my living arrangements and tried to start over. I didn’t know that the Holy Spirit was working in my heart, calling me to the Son. I just knew that something had to change. Don’t misunderstand—I was still living a shamefully wicked life; it’s just that I felt that I was beginning to wake up to something different.



Best Friends Art - Sisters - Watercolor Painting by Heatherlee Chan
"She told me I needed to be born again."



At this point, Julie entered my life. She was my next-door neighbor, and she was a Christian. She was kind to me, and we became fast friends. She had a quality of life about her that attracted me, and she was always talking to me about her Savior, Jesus. She let me know that she was praying for me and would frequently encourage me to “get saved.” Although I’d had that Sunday school training, what she had to say was something completely different from what I’d ever remembered hearing. She told me I needed to be born again.

Jesus cleansing a leper – medieval mosaic from the Monreale Cathedral
"I knelt down in my tiny apartment and told the Lord that I wanted to be his."

And so, on a warm night sometime in June of 1971, I knelt down in my tiny apartment and told the Lord that I wanted to be his. At that point, I didn’t really understand much about the gospel, but I did understand this: I was desperate, and I desperately believed that the Lord would help me. That prayer on that night changed everything about me. I remember it now, forty-two years later, as if it were yesterday.

Allegory of Salvation by Antonius Heusler (ca. 1555), National Museum in Warsaw.
“What must I do to be saved?”

I knew I needed to be saved, and I trusted that Christ could save me. One man who came in contact with some of Jesus’s followers asked this same question: “What must I do to be saved?” The answer was simple: “Believe in the Lord Jesus, and you will be saved.”

Immanuel Kant introduced the categorical imperative: "Act only according to that maxim whereby you can, at the same time, will that it should become a universal law".
Elyse Fitzpatrick: "Because he is completely holy, that is, perfectly moral, you have to give up any idea that you can be good enough to meet his standard."

Very simply, what do you need to believe in order to be a Christian? You need to know that you need salvation, help, or deliverance. You must not try to reform yourself or decide that you’re going to become a moral person so that God will be impressed. Because he is completely holy, that is, perfectly moral, you have to give up any idea that you can be good enough to meet his standard. This is the good bad news. It’s bad news because it tells you that you’re in an impossible situation that you cannot change. But it’s also good news because it will free you from endless cycles of self-improvement that end in ultimate failure.



A 1907 Christmas card with Santa and some of his reindeer.
"This is the story you hear about at Christmas."

You also need to trust that what you’re unable to do—live a perfectly holy life—he’s done for you. This is the good good news. This is the gospel. Basically, the gospel is the story of how God looked down through the corridors of time and set his love on his people. At a specific point in time, he sent his Son into the world to become fully like us. This is the story you hear about at Christmas. This baby grew to be a man, and after thirty years of obscurity he began to show the people who he was. He did this by performing miracles, healing the sick, and raising the dead. He also demonstrated his deity by teaching people what God required of them and continually foretold his coming death and resurrection. And he did one more thing: he claimed to be God.



Christ on the Cross, by Carl Heinrich Bloch, showing the skies darkened.
"Because of his claim to be God, the leading religious people, along with the political powers of the day, passed an unjust sentence of death upon him."

Because of his claim to be God, the leading religious people, along with the political powers of the day, passed an unjust sentence of death upon him. Although he had never done anything wrong, he was beaten, mocked, and shamefully executed. He died. Even though it looked like he had failed, the truth is that this was God’s plan from the very beginning. 

An Easter postcard depicting the Easter Bunny.
"This is the story that we celebrate at Easter."

His body was taken down from the cross and laid hastily in a rock tomb in a garden. After three days, some of his followers went to go properly care for his remains and discovered that he had risen from the dead. They actually spoke with him, touched him, and ate with him. This is the story that we celebrate at Easter. After another forty days, he was taken back up into heaven, still in his physical form, and his followers were told that he would return to earth in just the same way.




Women at the empty tomb, by Fra Angelico, 1437–1446
"They actually spoke with him, touched him, and ate with him."

I told you that there were two things you need to know and believe. The first is that you need more significant help than you or any other mere human could ever supply. The second need is to believe that Jesus, the Christ, is the person who will supply that help and that if you come to him, he will not turn his back on you. You don’t need to understand much more than that, and if you really believe these truths, your life will be transformed by his love.

Source: Fitzpatrick, Elyse M. Found in Him: The Joy of the Incarnation and Our Union with Christ. Wheaton, IL: Crossway, 2013, pages 213 to 215.