A Biblical and Systematic Theology
E-Book, Englisch, 768 Seiten
ISBN: 978-1-4335-2272-7
Verlag: Crossway
Format: EPUB
Kopierschutz: 0 - No protection
Gerald Bray (DLitt, University of Paris-Sorbonne) is research professor at Beeson Divinity School and director of research for the Latimer Trust. He is a prolific writer and has authored or edited numerous books, including The Doctrine of God; Biblical Interpretation; and God Is Love.
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THE CHRISTIAN
EXPERIENCE
OF GOD
KNOWING GOD
God is love.1 Everything we know about him teaches us that, and every encounter we have with him expresses it. God’s love for us is deep and all-embracing, but it is not the warmhearted sentimentality that often goes by the name of love today. The love God has for us is like the love of a shepherd for his sheep, as the Bible often reminds us. Sometimes the shepherd can guide his sheep simply by speaking to them and, ideally, that is all that should be needed. But sheep are often slow to respond, and then the shepherd has to nudge them along with his staff. Sometimes he has to grapple with them forcibly and insist that they follow him when they would rather go their own erratic way. But however hard it is for the shepherd to keep his flocks in order, he never abandons them. As the psalmist put it, “You are with me; your rod and your staff, they comfort me.”2 The rod and the staff are the shepherd’s instruments of discipline. The sheep may resent them and try to resist their force, but they know that in the end they must go where their shepherd is leading them. As Jesus said, “The sheep hear his voice, and he calls his own sheep by name and leads them out.”3 He is the Good Shepherd, who loved his sheep so much that he gave his life for them. However many have gone astray, we have his assurance that not one of them will be lost.4 We know God because we are the sheep who have responded to our Shepherd’s voice and have experienced his love at work in us. He has rescued us from our folly and reintegrated us into the world that he made for our enjoyment. People who are not Christians also benefit from God’s great love for the human race, but they are not his sheep, and so they do not understand God’s love or appreciate it as they should. Even if they have a belief in God, they do not know him as a loving Father who has made them, preserved them, saved them from the consequences of their rebellion against him, and given them a new and eternal life. They may follow a religious tradition out of habit or a sense of duty, or because it is part of their cultural inheritance, but they have never met the God they claim to worship. This phenomenon is very common in most parts of the world, where other religions vie with Christianity as an explanation of life’s meaning. But it can also be found in and on the fringes of the church, where there are people who think of themselves as Christians but who lack any clear form of belief that would give that claim some meaning. These are the goats, whom we must distinguish from the sheep, however similar they may appear on the surface. Among the goats, there are many who attend church at certain times in their lives (for baptisms, weddings, and funerals) or for important festivals (such as Christmas or Easter) but that is as far as it goes. Some of them may pray or read the Bible occasionally, especially when they have a particular need, but they treat these spiritual resources like medicines in the cabinet—something to be used when required but otherwise kept safely tucked away in storage. A few actually become members of a church and may get quite involved in it, even to the point of becoming ordained pastors and teachers. They may be idealistic and well-meaning, and believe that the church is an important vehicle for doing good in the world. Some of them may be quite spiritual in their own way, and use prayer as a means of expanding their horizons or getting in touch with their inner selves. They may accept Christian teaching as a help to them in this, but they do not submit to it as their supreme and unquestioned authority. They often welcome insights from other religions or belief systems, and if there are elements of traditional Christianity that they find inconvenient, they either jettison them or reinterpret them to the point where they are no longer offensive—or even recognizable. These people embrace the traditions of the church but their beliefs and behavior are a simulation of true Christian faith and not the real thing. This becomes clear when they come up against the sheep. When that happens, the goats often react by mocking the sheep and deriding what they see as the sheep’s naivete. In extreme cases the goats may even try to drive the sheep out of the church because the presence of people who listen to the voice of the Shepherd and follow his teaching is a standing rebuke to their inadequate and superficial piety. There are other goats who have no faith at all and seldom give the subject much thought, but when the question comes up, they are reluctant to admit their unbelief. Instead, they claim that it is impossible to know whether any religion is true and so they refuse to commit themselves to a decision one way or the other. This is a popular option nowadays, and is the stance most commonly taken by people in the media and public life of what were once (and sometimes still are) officially “Christian” countries. As they see it, getting along with others is possible only if we put religious convictions to one side, which can be done only if those convictions are not essential to the way we think and live. A few people go further than this and openly deny the existence of God. Some of them even attack Christians for what they see as their ignorance, their bigotry, and their immorality. This may seem like an odd accusation, but to them it is justified because Christians believe in a gospel which teaches that those who do not believe in Jesus Christ are eternally damned. To atheists like these, the notion that a good God could tolerate evil and condemn people to suffer is so outrageous that the existence of suffering and evil in the world is accepted as proof that such a being cannot exist. The strange thing is that, although they have no alternative explanation for suffering and evil, they do not hesitate to attack those who do and sometimes even blame them for causing the problem in the first place. As Christians, we do not invite this kind of opposition, but when we are dealing with people who think differently from us we cannot put the gospel of Christ to one side. Our faith in God is not just a philosophical belief in a supreme being; it is a life-changing experience of the one who has made us what we are. Everything we think, say, and do bears witness to this, and there is no aspect of our lives that is not affected by it. Other people need to understand the all-embracing depth of our convictions, even if they do not share them. Because we love them as we believe God loves them, we have a duty to tell them that what has happened to us can and ought to happen to them too. The treasure we have received is not for hoarding but for sharing, and it is our duty to go out and find those whom God has called to be his sheep. Having said that, we cannot force our knowledge of God onto others, however much we want them to share it. No one has ever been argued into faith in Christ. Some people have been scared into a kind of belief, perhaps by unexpectedly escaping death in an accident, but such “conversions” usually turn out to be temporary. On a more intellectual plane, Christian faith cannot be found by scientific exploration or discovered by scholarly inquiry. There have been philosophers who have tried to demonstrate the existence of a supreme being, but even if they conclude that God’s existence is probable and easier to accept than any alternative, such an intellectual deduction is not enough to make them Christians. Humbler men and women have joined the church in the hope of finding God, but that is not enough to make them Christians either. Both types of people are wide of the mark because a true Christian is not a sheep who has gone looking for the Good Shepherd and found a man who seems to fit the bill, but someone who has been looked for and found by God. This is made clear in the earliest records of the Christian church. There was no one in the ancient world more dedicated to the service of God or more eager to do his will than the young Saul of Tarsus.5 He had gone from his home in what is now Turkey to Jerusalem in order to study the wisdom of his ancestors, and by his own account he swallowed every word of it, hook, line, and sinker.6 His determination to put it into practice was unparalleled. In all probability he was prepared to die for his beliefs, and he was certainly willing to travel far and wide in order to propagate and defend them. But although he believed in God, he had never met him, and did not know who he really was. There were people who told him the truth about Christ, including Stephen, a deacon in the newly emerging Christian church, but Saul refused to listen.7 Instead, his zeal for what he already believed was inflamed by such provocation, and he was determined to stamp out the Christian church if he could. It was while he was on his way to Damascus to do just that, that Jesus came to him and revealed himself. Saul fell down like a dead man, blinded by the light that shone from heaven. He had no idea what had hit him until a voice came from that light and told him that he was Jesus, the God whom Saul was persecuting. Saul got up from the ground—the word in the original text is the same as the one that means “resurrection from the dead”—and his life would never be the same again. What had happened to Saul? He did not know what Jesus had taught his disciples because he had not been with them, and there was no way he could have found out otherwise. Whatever he thought about the man who spoke to him from heaven, Saul did not believe that he was a gifted rabbi or religious teacher who had a new or deeper understanding of Judaism than the one he had learned in Jerusalem. The modern...
