The setting: a Methodist church, waiting for the conductor to start Haydn's Creation oratorio. The conversation-starter: a Methodist hymnbook. The question posed to me by my friend: What difference have you noticed between the Episcopal hymnbook and the one we use at [a Southern-Baptist-background church]?
I have noticed a difference in attitude towards the second person of the Trinity, best described as the difference between the names "Jesus" and "Christ." Jesus is the Person who walked in Galilee, Who could be touched and hugged, and Who could heal and befriend. Christ is the Lord, God's Anointed, Who is coming in glory to judge the living and the dead.
It has been distinctly odd to come from a Baptist/Bible-church background into the Episcopal Church. Almost every Sunday I am singing songs I have never heard before. Some of them do have weird theology, but then what sort of theology is expressed by the hymn "In the Garden"? The overall impression is that Episcopal hymnody emphasizes much more the Christ, whereas Baptist hymnody emphasizes the Jesus. The one depicts a sovereign and lofty Lord; the other, a perfect and saving Friend.
My experience of the differing architectures and clothing styles has been the same, though admittedly my architectural experience is extremely limited. Episcopal churches (here I am not talking about churches that rent facilities) have a specific place for each function--Scripture readings, the sermon, Eucharist. There is a specific place that is holy. Worshipers bow towards it. Baptists do follow structural patterns, but their biggest issue (from Protestant roots) is that the pulpit be front and center. The only specially sacred places are the reserved pews that are never labeled but always respected. The atmosphere is much more casual. Instead of special vestments that distinguish the clergy and lay leaders, Baptist pastors wear suits (in formal churches) or good clothes (in informal churches). Admittedly, both denominations have their choirs wear robes--but that is more along the line of school uniforms.
These elements describe two different ways to understand our Savior: focusing more on His deity, or more on His humanity. I told my friend that I have been especially blessed to come into the Episcopal Church from a generally Baptist background. I have both the personal Jesus and the sovereign Christ. That is supposed to be the pattern no matter what church one attends, but as humans we have limited capacity for focus. There is a reason that Paul and other New Testament writers constantly refer to "our Lord and Savior, Jesus Christ."
Showing posts with label Theology. Show all posts
Showing posts with label Theology. Show all posts
Sunday, February 21, 2010
Saturday, September 12, 2009
Without Excuse
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and reptiles. (Romans 1:18-23, ESV)
In my Omnibus class this month, we are studying portions of Genesis, Exodus, the Epic of Gilgamesh, and the Code of Hammurabi, as well as some Egyptian history. My students, I am happy to report, are horrified at the wickedness of the ancient nations and are constantly pointing out how different the pagans are from the Jews. However, my reaction has been a little different. It is amazing how close the Egyptians and Mesopotamians were to the truth, and yet how far they strayed from it.
During our study of Genesis, we read the flood narratives from the book of Genesis and from The Epic of Gilgamesh. In The Epic of Gilgamesh, Gilgamesh meets Utnapishtim, who is the Noah figure of Sumerian mythology. The story of Utnapishtim and the flood is obviously mythical: Utnapishtim is warned about the flood by a god whispering through the reeds of his house, it takes Utnapishtim only one week to build his ark with the help of all his neighbors, and the earth was flooded for seven days. On the other hand, the story is a close parallel to the story of Noah, and many details are similar.
The part of the story that struck me the most came at the end of the flood, when Utnapishtim sends out three birds to look for dry land: first a dove, then a swallow, and finally a raven, who finds land and never comes back. Noah sends out a raven first, who does not return, and then he sends out a dove twice. The similarity of the detail is too striking: there are three birds, one of which is a dove and one of which is a raven. The Sumerians knew so much and were so far from God. Truly, they understood the significance of the flood, but they still refused to turn to the true God for salvation. They were without excuse and followed the foolish desires of their hearts.
Between Genesis and Exodus, we learned about the beliefs of the Egyptians in the Old Kingdom, who built the pyramids. The ancient Egyptians believed so strongly in life after death that their earthly life became a great preparation for the world to come. According to these people, each person had a ba (a soul) and a ka (a spiritual copy of the body). In order for a person to have a happy life in the afterworld, the body was mummified so that the ba and ka could recognize the person after death. Today, people think very little about life after death, and cremations are a popular option at funeral homes. However, as Christians we know that our bodies will be resurrected and perfected at Christ’s second coming. We have more authority than the Egyptians on life in the world to come, and yet we care less about our heavenly future and resurrection bodies.
Next week, my class will be comparing the law of Moses from Exodus with The Code of Hammurabi. The Code of Hammurabi, given by the king of Babylon around 1800 B.C., is famous for being the first written law code. Many of Hammurabi’s laws are similar to the laws in Exodus, reminding us of the passage in Romans 2:14-16:
“For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of God is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.”
Even though Hammurabi did not receive a special revelation of the law from God like Moses did, he still saw much of the same truth, leaving him and his people without excuse.
Through all these instances, God has left knowledge of himself in the hearts of men. The Epic of Gilgamesh shows how oral histories passed down the story of the flood in Sumerian culture. The Egyptians realized the importance of the physical body in the world to come, and Hammurabi showed that God’s law is written on the hearts of men. Although the ancient peoples chose to ignore this knowledge of God, the signs are still there.
This summer, I was lamenting that I did not get to read medieval literature with my students. I enjoy medieval literature, because it is a Christian response to pagan literature and philosophy. However, I have realized in the last month that ancient literature still has a connection to Christianity: it shows the world that Christ came to save, and it shows clearly that men are without excuse. Once again, I am excited to be teaching about the ancient world.
In my Omnibus class this month, we are studying portions of Genesis, Exodus, the Epic of Gilgamesh, and the Code of Hammurabi, as well as some Egyptian history. My students, I am happy to report, are horrified at the wickedness of the ancient nations and are constantly pointing out how different the pagans are from the Jews. However, my reaction has been a little different. It is amazing how close the Egyptians and Mesopotamians were to the truth, and yet how far they strayed from it.
During our study of Genesis, we read the flood narratives from the book of Genesis and from The Epic of Gilgamesh. In The Epic of Gilgamesh, Gilgamesh meets Utnapishtim, who is the Noah figure of Sumerian mythology. The story of Utnapishtim and the flood is obviously mythical: Utnapishtim is warned about the flood by a god whispering through the reeds of his house, it takes Utnapishtim only one week to build his ark with the help of all his neighbors, and the earth was flooded for seven days. On the other hand, the story is a close parallel to the story of Noah, and many details are similar.
The part of the story that struck me the most came at the end of the flood, when Utnapishtim sends out three birds to look for dry land: first a dove, then a swallow, and finally a raven, who finds land and never comes back. Noah sends out a raven first, who does not return, and then he sends out a dove twice. The similarity of the detail is too striking: there are three birds, one of which is a dove and one of which is a raven. The Sumerians knew so much and were so far from God. Truly, they understood the significance of the flood, but they still refused to turn to the true God for salvation. They were without excuse and followed the foolish desires of their hearts.
Between Genesis and Exodus, we learned about the beliefs of the Egyptians in the Old Kingdom, who built the pyramids. The ancient Egyptians believed so strongly in life after death that their earthly life became a great preparation for the world to come. According to these people, each person had a ba (a soul) and a ka (a spiritual copy of the body). In order for a person to have a happy life in the afterworld, the body was mummified so that the ba and ka could recognize the person after death. Today, people think very little about life after death, and cremations are a popular option at funeral homes. However, as Christians we know that our bodies will be resurrected and perfected at Christ’s second coming. We have more authority than the Egyptians on life in the world to come, and yet we care less about our heavenly future and resurrection bodies.
Next week, my class will be comparing the law of Moses from Exodus with The Code of Hammurabi. The Code of Hammurabi, given by the king of Babylon around 1800 B.C., is famous for being the first written law code. Many of Hammurabi’s laws are similar to the laws in Exodus, reminding us of the passage in Romans 2:14-16:
“For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of God is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.”
Even though Hammurabi did not receive a special revelation of the law from God like Moses did, he still saw much of the same truth, leaving him and his people without excuse.
Through all these instances, God has left knowledge of himself in the hearts of men. The Epic of Gilgamesh shows how oral histories passed down the story of the flood in Sumerian culture. The Egyptians realized the importance of the physical body in the world to come, and Hammurabi showed that God’s law is written on the hearts of men. Although the ancient peoples chose to ignore this knowledge of God, the signs are still there.
This summer, I was lamenting that I did not get to read medieval literature with my students. I enjoy medieval literature, because it is a Christian response to pagan literature and philosophy. However, I have realized in the last month that ancient literature still has a connection to Christianity: it shows the world that Christ came to save, and it shows clearly that men are without excuse. Once again, I am excited to be teaching about the ancient world.
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