Here we gooooo!!! Posting #1 on "On Being A Theologian of the Cross: Reflections on Luther's Heidelberg Disputation, 1518"
Let me begin our discussion today with a few sidebars: 1) I know that many of you haven't gotten the book yet. Don't worry about it! We'll just discuss the beginning matters today (and this week) and you can start whenever your book arrives. 2) The beginning matters are more difficult to understand than the actual body of the book -- so if you struggled a bit during the last week trying to understand what Forde was saying, again...don't worry about it. Once you get into the actual discussion of Luther's theology, you'll find it easier to understand -- yet so very difficult to really plumb and live out.
One more housekeeping item: if you're going to quote from the book, try to remember to give us page numbers. That will make our interaction so much easier. And...if I fail to mention something that you think is important, please point it out!
Thanks also to all of you who have let me know you're joining me. I think some people had trouble logging on. Keep trying, it is possible! Also, to those of you who emailed me personally and haven't posted yet, please join in. It will make our discussions so much more interesting and lively if we've got lots of ideas to consider.
So now: the Preface. What I'll do is simply go through the text -- make comments, ask questions and then leave it up to you to begin discussions about the areas that interest you.
Forde gives three reasons for writing the book. The first is that he sees that there is interest in talking about a "theology of the cross" but there really isn't much available. Why do you suppose that is? Does that strike you as odd?
The second is that he believes that the cross is being "sentimentalized." I think that by this he means that people are feeling sorry for Jesus the Victim and using Christ's supposed "victimhood" as a way to connect with our psychologized "victim" culture. Here's a wonderful quote:
"In the end, Jesus suffers and dies because nobody identified with him. The people cried, 'Crucify him!' One of his disciples betrayed him, another denied him, the rest forsook him and fled. He died alone, forsaken even by God." (ix)
But then he writes that Jesus isn't a victim. He's an operator. Jesus warns, "Weep not for me, but for yourselves and your children." Let's not sentimentalize the power and self-sacrifice of the cross. Because God is the one operating in the cross, we suffer the "absolute and unconditional working of God upon us." (ix) It's humbling to see that we have to be "operated [worked] on". How do you respond to that thought?
Forde's third reason for writing is that language is slipping. "We are no longer sinners, but rather victims." Luther was concerned that we "say what a thing is." In other words the theology of the cross should make us call a spade a spade and not give in to "greeting card sentimentality." (x)
Further, we are to be concerned with "usus, the way the cross is put to use in our lives." (xii) [Luther] "gives an account of what those who have been smitten and raised up through the event of the cross do." (xii) How is the cross "put to use" in your life today?
The theology of the cross will always seem negative and critical against the optimism of a theology of glory. (xiii) People love the optimism of books that explain the "7 secret steps to a more wonderful you" because we love the glory story. You'll understand this more fully as we go on. Can you think of some glory stories that are in our culture? Some that you've embraced?
Wowzers. Well, I think that's enough for now. There's plenty more to be said from the preface alone but I want to hear from you. We'll get to the "Introductory Matters" tomorrow or Sunday or...Have at it!
Hi. Just wanted to let you know that I am joining it. I got the book last night and finished the preface this morning. I will read this post after I finish the Introductory Matters, but wanted to let you know that I am on board!
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Great Christa! Welcome! Can't wait to hear what you have to say!
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Hello! I am hoping to join you in this. I just wanted to let everyone know, you can read the beginning portion of this book on-line http://books.google.com/books?id=t8rYYWXfkpgC&dq=On+Being+A+Theologian+of+the+Cross:+Reflections+on+Luther%27s+Heidelberg+Disputation,+1518&printsec=frontcover&source=bn&hl=en&ei=hx0xSqW_M4WEtwezxKHcBQ&sa=X&oi=book_result&ct=result&resnum=5
Ohh, that's a long link, I hope it works...Anyway, it may help someone who is still waiting for their book or hasn't purchased it yet (like me). =-)
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Thanks, Kristen. Welcome.
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Even this brief preface contains so much. Where to begin?! Your first question: Why isn't much available on the theology of the cross? Possibly because we think we already understand it. Every Sunday school child learns about Good Friday as well as Easter Sunday. It is a historical event that seems fairly straightforward. We understand what happened, that Christ died for our sins so we wouldn't have to. We have some sort of emotional response--maybe sadness mixed with gratitude. But what we don't always realize is that the cross changes everything. There are countless implications. It is explosive, like a depth charge in the middle of the ocean that throws tidal waves on shores hundreds of miles away. Even a quick look at a concordance shows that the cross comes into every discussion, whether of doctrine or of life.
So, maybe the reason that not much has been written on this is that we think we already understand it?
I have a question--this phrase, "the theology of the cross," is it limited to Lutheran theology, since it was coined by him? Are we using it in a technical sense?
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Thanks, Rondi. I love that analogy: the gospel is a depth charge that goes off and it changes everything. Sometimes we get used to the waves and they become part of life and we don't notice them anymore. I agree -- we think we already get it.
I'm not sure that I would know if I were using the phrase "theology of the cross" in a technical sense. Thoughts?
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For what it is worth - found this googling "theology of the cross" - It is from Wikipedia (far from a reliable source, but we can be discerning, right?) -
"The Theology of the Cross (Theologia Crucis) is a term coined by the theologian Martin Luther to refer to theology which points to the cross as the only source of knowledge concerning who God is and how God saves. It is contrasted with the theology of glory (theologia gloriae), which places greater emphasis on human abilities and human reason. . .The term, theologia crucis is actually used very rarely by Luther. He first uses the term, and explicitly defines it in contrast to the theology of glory, in the Heidelberg Disputation of 1518. During this debate, he represented the Augustinians and presented his theses that later came to define the Reformation movement."
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Very helpful, Wendy. Thanks for doing this bit of research.
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Yes, Wendy, thanks. This is a helpful paradigm for us: "The cross is the only source of knowledge concerning who God is and how God saves." We can, of course, learn something about God from observing nature -- his power, order, wisdom. But we can know nothing of his mercy, grace, love or holiness apart from the cross. God is known most fully through the saving work of the cross. Great post, Wendy.
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Also, in the preface Forde gives a preliminary definition, calling it "a perception of the world and our destiny" a viewpoint that "Luther came to call looking at all things through suffering and the cross." (xii). So we can assume that studying this book will involve a major change of perspective, a paradigm shift, even a turning upside down of how we look at ourselves, God, and the world. In short, it will rock our worlds...
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I love the "say what a thing is" We tend to call positions (wife, mother, home-school mom, part of the work force, being a good obedient daughter, being a faithful friend) "good things", but these things that we hold on to, these positions may be exactly what is keeping us from humbly admitting we are desperate sinners in need of "being worked on". We take confidence in who we are, instead of what has been done for us. So we need to call these things (our positions) what they are, they are temporary and not our true selves. We use these things to comfort ourselves when we think we do good. But the problem is once we screw up by yelling at our children, or being mean to a co-worker, then we are depressed and feel terrible. Call a thing what is it, I use what I do here on earth to make myself acceptable or pleasing to God, when the truth is Christ has already done everything for me. So really these things are not "good" they are being used to procure a seemingly right place with God, so in actuality they are not "good" at all. I often use them as a substitute for Christ... a way to God. We need to remember that Christ was already our substitute. I hope this all makes sense... it is much harder to write it out.
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That's good, Jess. "Saying what a thing is" helps us to define the aspects of our life the way God does. We renounce what we used to call it and begin to call it what it really is. So, "being a good mom" is not a good thing if we make it our identity or our glory, but it is a good thing when we embrace it as our God-given temporary role intended by him to serve others and sanctify us. The amazing part is that when we say what a thing Really is (in his Reality), then there is so much freedom and fruit. Another gift of his great goodness to us.
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Jess and All: This is from Tambra our sweet friend who can't figure out how to post:
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Tambra -- loved your post. Great work. Thanks. Especially loved this: "I don't like that my 'earning potential' is nil." Right. Good. No earning potential here.
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Hi Tambra. Thanks for insightful post, and thanks for your encouragement to Mark and me. I hope to contribute as often as I am sitting on the horse (see comment to post 2)!
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I love this book!! It is so worth the reading. Nothing else has so systematically dismantled my false beliefs about the cross and how Christ is at work in my life. Though it is slow-going at first, the truths come together and reveal themselves as glorious! I couldn't agree more with Forde when he says at the conclusion of the preface, "My writing proceeds on the assumption that a theology of the cross brings hope, indeed, the only ultimate hope." I don't think I realized why I was continually hopeless until I saw how the theology of glory functioned in my life! Love reading everyone's comments!
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Welcome, Julie. I look forward to hearing from you.
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Forde speaks of the slipping of language, the neglect of speaking of that which may cause offense to my precious pride. . .the slippage often being “very slight and subtle and hardly noticeable; that is what makes it so deceptive.” (ix) I wonder how deceived I am, how “protected” I have been from hearing about “the spade” (x). . .I look forward to stripping away any false pretenses, “holding the language in place,” gaining “theological courage” and a truth-based “conceptual framework.” (x) Oh, that I would have the strength to surrender and say “Offend me! Break me! Ruin me!. . .Prepare my heart to receive Your untrimmed truth. . .”
On a slightly different note, Forde says, “that the language of affirmation, comfort, support, building self-esteem, and so forth” does have its place, even going so far as to say that “it can be quite necessary and beneficial. (xi)” Comfort and support, yes. . .but building self-esteem? I always thought that word, self-esteem, was taboo. . .person-centered over Christ centered. I work in the field of education and I read endless literature that promotes this. I roll my eyes and sigh dramatically when even the hint of self-promotion is being pushed. Encouragement is one thing. . .but when is it necessary and beneficial to build up someone’s self-esteem? Aren’t we then pointing them away from Christ and towards themselves? When does esteeming ourselves ever have its place? Doesn’t it contradict the theology of the cross? Forde goes on to say that, “it has its place, however, among that which is penultimate (new word!), in caring for the well-being of persons in this age. The danger and misuse comes when such language displaces or obscures the ultimate.” So, when does building up self-worth NOT obscure the ultimate?
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Okay, without stirring up a big self-esteem controversy, Wendy, I agree with you. I agree that building up someone's self-esteem is antithetical to the truths of the gospel. I think telling children that they are good flies right in the face of the cross. I don't think Forde had thought through what he was saying there. (I know, who do I think I am? My self-esteem is good, as you can see!)
I think that encouraging people, pointing out the places where we see God's work in their lives is wonderful. So instead of saying, "You shared! What a good boy you are!" I'll say, "You shared! I'm so thankful for the way God is working in your life!" Yes, encouraging people to see what God is doing in them/through them is good. Telling them that they're good (apart from God's work in their life) is a lie. Thoughts?
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Hello Mrs. Fitzpatrick,
Greetings from Alaska
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Welcome, Steffanie. First, you don't need to call me "Mrs." Fitzpatrick. "Elyse" will do unless you're under 12. I'm glad that you liked BHLM. I pray that this book discussing Martin Luther's theology will be helpful, too.
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Sounds good Elyse!
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Elyse,
So grateful you are faithful in this creative way reaching out to women who love Truth. Just finishing 'Theologians' and looking forward to many more excellent books. May God supply your needs according to His riches in glory in Christ Jesus!
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