The Theology of Halloween: A Hopeful Sermon

Happy Halloween! That might sound strange to hear, because we think of Halloween as connected with fear and dread. But it’s the perfect greeting for today: Because I want to show you that the Theology of Halloween actually leads us to hope and healing. After all, the word "Halloween" is just a contraction of "All Hallows' Eve"—the night before "All Hallows' Day," or as we now call it, All Saints' Day.

Halloween is the night we stand on the threshold, looking into the mystery of those who have gone before us. We are remembering all the "Hallowed Ones"—the Saints. And this, of course, raises questions that only Theology can answer. Where are the saints now? What are they doing?

And this, in turn, raises the questions we all carry in the quiet, somber corners of our hearts: What really happens at death? Is it a final, terrifying end? Is it just sudden oblivion? Or is it a doorway to something else? If it is a doorway, what lies on the other side?

For many of us, the traditional images are deeply ingrained in our cultural imagination: A blissful, boring heaven of clouds and harps, and a fiery, eternal hell of endless torment. But are these pictures accurate? Are they a faithful reflection of the God revealed in Jesus Christ?

I want to suggest to you today that the biblical story of the afterlife is far more hopeful, and far more focused on God’s relentless, loving mission to heal and restore every last corner of creation.

COVENANTS: Relationships that lead to Thriving

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Genesis 17.1-7, 17-20 [1] When Abram was ninety-nine years old, the LORD appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless. [2] And I will make my covenant between me and you, and will make you exceedingly numerous.” [3] Then Abram fell on his face; and God said to him, [4] “As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. [5] No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. [6] I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. [7] I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you... [17] Then Abraham fell on his face and laughed, and said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah, who is ninety years old, bear a child?” [18] And Abraham said to God, “O that Ishmael might live in your sight!” [19] God said, “No, but your wife Sarah shall bear you a son, and you shall name him Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. [20] As for Ishmael, I have heard you; I will bless him and make him fruitful and exceedingly numerous; he shall be the father of twelve princes, and I will make him a great nation.

PROPHECY: Finding patterns in the events of history

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

1 Peter 1.6-13 [6] In this you rejoice, even if now for a little while you have had to suffer various trials, [7] so that the genuineness of your faith—being more precious than gold that, though perishable, is tested by fire—may be found to result in praise and glory and honor when Jesus Christ is revealed. [8] Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, [9] for you are receiving the outcome of your faith, the salvation of your souls. [10] Concerning this salvation, the prophets who prophesied of the grace that was to be yours made careful search and inquiry, [11] inquiring about the person or time that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the subsequent glory. [12] It was revealed to them that they were serving not themselves but you, in regard to the things that have now been announced to you through those who brought you good news by the Holy Spirit sent from heaven— things into which angels long to look! [13] Therefore prepare your minds for action; discipline yourselves; set all your hope on the grace that Jesus Christ will bring you when he is revealed.

DISCIPLINE: Training us to become our best selves

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Hebrews 12.1-2, 6-11 [1] Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, [2] looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God... [6] For the Lord disciplines those whom he loves, and chastises every child whom he accepts. [7] Endure trials for the sake of discipline. God is treating you as children; for what child is there whom a parent does not discipline? [8] If you do not have that discipline in which all children share, then you are illegitimate and not his children. [9] Moreover, we had human parents to discipline us, and we respected them. Should we not be even more willing to be subject to the Father of spirits and live? [10] For they disciplined us for a short time as seemed best to them, but he disciplines us for our good, in order that we may share his holiness. [11] Now, discipline always seems painful rather than pleasant at the time, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

GEHENNA: Final discipline to bring about restoration

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

1 Corinthians 3.10-15 [10] According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building on it. Each builder must choose with care how to build on it. [11] For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ. [12] Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— [13] the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. [14] If what has been built on the foundation survives, the builder will receive a reward. [15] If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire.

RESURRECTION: The Final Destiny for each human being

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

1 Corinthians 15.21-26, 51-53 [21] For since death came through a human being, the resurrection of the dead has also come through a human being; [22] for as all die in Adam, so all will be made alive in Christ. [23] But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. [24] Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. [25] For he must reign until he has put all his enemies under his feet. [26] The last enemy to be destroyed is death... [51] Listen, I will tell you a mystery! We will not all die, but we will all be changed, [52] in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. [53] For this perishable body must put on imperishability, and this mortal body must put on immortality.

APOKATASTASIS: The Final Destiny for all of creation

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Romans 8.28-29, 35-39 [28] We know that all things work together for good for those who love God, who are called according to his purpose. [29] For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family... [35] Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? [36] As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” [37] No, in all these things we are more than conquerors through him who loved us. [38] For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, [39] nor height, nor depth, nor anything else in all creation, will be able to separate us from the Love of God in Christ Jesus our Lord.

Acts and Afterlife, Hope and Gospel

Recently a friend online posted this quote:

"In all of the evangelistic sermons in the Book of Acts, none of them makes an appeal to afterlife issues. If you cannot preach the gospel without an appeal to afterlife issues (heaven and hell), you cannot preach the gospel like the Apostles." --Brian Zahnd

From what I know of Zahnd— and that’s not more than a cursory glance because he has not really piqued my interest— it seems like he is not really into recovering the New Testament Church as part of his project. In fact, from what I can remember, he seems to think the New Testament and Old Testament are problematic in important ways (and on some points I agree). But, if this is the case, why tell anyone to evangelize more like the Apostles did? If the Apostles were fundamentally flawed in several ways, why should we look to them as a template about how to evangelize?

Wittgenstein and Hope beyond hope

Recently a friend of mine posted a neat quote by Wittgenstein:

One can imagine an animal angry, fearful, sad, joyful, startled. But hopeful? And why not? A dog believes his master is at the door. But can he also believe that his master will come the day after tomorrow? —And what can he not do here? —How do I do it? — What answer am I supposed to give to this?Can only those hope who can talk? Only those who have mastered the use of language? That is to say, the manifestations of hope are modifications of this complicated form of life. (Ludwig Wittgenstein, “Philosophy of Psychology — a Fragment,” i.)

Love and Apocalypse

There appears to be a contradiction 

Between

"Love one another

As I have loved you"

And

"He will come again in glory

To Judge the living and dead"

How do we resolve the yawning chasm

Between Love

And Apocalypse?

Anyone who has ever truly loved

Sacrificially loved

Loved despite the odds

Despite the failures

Despite the future

Anyone who has loved like that

Like Jesus loved

Will tell you that Love brings an apocalypse

Love does not sooth

Nor lull to sleep

It rends apart space and time

To reveal the reality behind the masks

The disease behind the smile

And that kind of Love

Pisses people off

Causes fear and hatred

And can even get you crucified

Love will struggle

Love IS Apocalypse

Love brings the old world to an end

And gives birth to a new world

We never could have imagined.

 

Easter and the philosophy of embodiment and matter

Around Easter, I was in another discussion about the necessity of the resurrection for the hope proclaimed in the Gospel of Jesus Christ. There is a perpetual tension I find between people who believe two different kinds of things about the hope that the Gospel, or "Good News of Jesus", offers us for the end of physical life. The first cluster of ideas is that a general faith in personal existence after death is sufficient for the Gospel, and all we need to affirm is that "we go to heaven when we die". The second cluster of ideas is that the Gospel entails a much more particular hope that in Christ we will be resurrected and re-embodied in a New Creation at the end of all things. I trend strongly toward the second cluster of ideas for both Biblical reasons and the philosophical implications of resurrection for full human flourishing.

Is Love stronger than hate?

The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion." (Jeremiah 31.3)

Jesus said: "When I am lifted up from the earth, I will draw everyone to myself." (John 12.32)

Some have wondered what will win in the end: God's Love or human sin and hatred. Hate from a finite being is by definition, finite hate. Love from an infinite Being is by definition, infinite Love. The quantitative and qualitative difference between finite and infinite is by definition, infinite. Therefore God’s Love is infinitely more powerful and persuasive than even the greatest amount of finite hate, and that infinite Love will not give up or let down until it has, after ages of ages, transformed all finite hate into infinite Love. 

What the hell is Hell?

This is a 2007 two-part attempt at presenting theology as a dramatic discussion inspired by Peter Kreeft, Bryan McLaren, and Roger Olson. I have not re-visited it in years because it is almost impossible to NOT sound preachy. Nevertheless, Part 1 "Tiptoeing through the TULIP" is a helpful exposition of my Soteriology, and Part 2 "What the hell is Hell?" is a helpful exposition of my Eschatology.

Here in Part 2 we continue a discussion about salvation, particularly what heaven and hell are, and who goes to each. Our characters represent the views of particular Christian traditions about salvation. 

God is...

The undeconstructable Love 

Which shines as a Light 

In the darkness

Calling us to unfurl 

Beckoning us to grow 

Into our fullest and best selves

Christ is Risen: An Ancient Easter Song

This is one of my favorite meditations on the power of the Resurrection and the meaning of Easter, from 17 centuries ago.

When Words Fail

How both Theistic and Nontheistic language fails to describe Ultimate Reality

In the constant back and forth between Theists and Nontheists, one of the frequent criticisms hurled from both sides regards the problem of language. Both sides claim that that other side slides into nonsensical or tautological language that fails to say anything about Reality. At some point, each side gets to ideas that are so foundational, so axiological, to their interpretive framework, that all they can say is "it is what it is".

What is interesting to me is that this point of linguistic "no return" is precisely at the same point and regarding the same issues. This break in meaningful, non-tautological language happens precisely at the ultimate origin, the ultimate value, and the ultimate destiny of all things. At these three points both the Theist and the Nontheist are effectively reduced to silence. This is when our words fail: When we lack the ability and even the concepts necessary to describe the ultimate nature of the Reality we find ourselves in.

That All Shall Be Saved: Great Theology in Good Literature

I thought I would end 2019 with hope: A review of the book “That All Shall Be Saved: Heaven, Hell, and Universal Salvation” by Orthodox Theologian David Bentley Hart. This book was given to me this Christmas by a dear friend who had challenged me to expand my view of God's grace and Christ's atonement back in 2005. At that time we were reading Emerging Church authors such as Brian McLaren and Rob Bell, who were flirting with the idea that Christ would eventually save everyone who ever lived. I had first encountered hints of this idea in CS Lewis and George MacDonald, but I was still a Skeptical Universalist: I believed Christ could save all, but probably wouldn't. But, upon pondering these things deeply, and learning about the doctrine of Apokatastasis found in many of the earliest Christian theologians from Origen to Gregory of Nyssa to Julian of Norwich, I became a Hopeful Universalist: Christ could save all, and probably would save all. Upon reading this book by Hart, I think I have shifted once more. I am now a Convinced Universalist: The Good News is that God will save and heal all things in Christ.

The reason why I have evolved from being skeptical to hopeful to convinced comes from the central problem that Hart's book wrestles with. And that problem centers around the vision of God we find revealed in the person of Jesus Christ:

The Harrowing of Hell

A Lovecraftian incantation of Hope to banish dark enchantments. A poem for my son who enjoys reading Lovecraft and Poe and creating stories about things that go bump in the night.

Begin with the End in mind?

To begin with the end in mind: This was an ideal of Christian ethics long before it was a catch phrase for design thinking, an axiom of corporate management culture, or a technique for scientific application. Although many Christians have forgotten this, much to our detriment and the world’s. 

A Provocation on missing the point of the Prophets

It has been years since I have read through the Hebrew prophets continuously. On this read through it strikes me that the “standard” American interpretation of these texts is almost perfectly engineered to get people to miss the point of the prophets. (Engineered by whom or what? This is a great question!) This “standard” interpretation is to treat the prophets as some cryptic road map to a mythic future “end times” scenario. This places our attention in the future, rather than God’s action, and our responsibility, in the present.