“Be content, be content. We are the Body of Christ! We have found Him because He has sought us… There is nothing further to look for except to turn to Him completely, where He is already present. Be quiet and see that He is God.” —Thomas Merton1
It is sometimes said that there are two kinds of Christians: the ones who live for the Crucifixion and the ones who live from the Resurrection. The main difference between them is their terminus point, what Aristotle might have called their telos, the meaning and goal of their lives.
The Crucifixion people are concerned with judgment and their salvation. The Resurrection people are ready to permeate the world like salt in soup. There have been millions of crucifixions without a resurrection; there has only been one Resurrection with a crucifixion. Resurrection people stake their faith on defying those odds.
Most of us are brought up to be Crucifixion people. We are told we are born in sin, that sin corrodes even our best intentions, and that this enormous burden of sin has estranged us from God. Our sin results from breaking God’s law and it’s in our very nature to break it. Since the irreversible penalty for breaking the law is death, and since not even God can make an exception, we are doomed. We broke it, we must pay for it. But God has provided a way out for us by sending his Son, Jesus — a perfect sacrifice — to die in our place. The Law’s demands are met, and we are saved — until we sin again.
It’s all contractual, with obligations and penalties, demands and responsibilities. There is a coldness here that runs to the bone. There is an unspoken, but deeply felt understanding between the parties involved that because we can never adequately repay God for the sacrifice made, that we are forever in debt — and God will never let us forget it. In moments of our greatest vulnerability, when we have no resources left and nothing in us that can rise to meet the danger that is coming, the dread that we will have to yet again beg for forgiveness so that we might be saved from our own clumsiness, scours all gratitude from our hearts and replaces it with fear. And perfect fear casts out love.
My experience with this perspective goes back to a preacher whose message week after week never varied: We are dead in our tracks and there is nothing good in us. We must throw ourselves on the mercy of God and cling to the foot of the cross. And it may be that God will look down on us and forgive us for nailing Jesus to the cross. But we dare not move beyond the circle of the cross; there we must remain, drenched in our sins and desperate for the blood of the Lamb, hoping to placate the God we have deeply offended.
Some variation of this no doubt rings out from pulpits from week to week. It is a reaction to the “cheap grace” dispensed by an indulgent god, who regards our sins as faux pas, and who can be counted on to turn the other cheek indefinitely. It is the predictable opposite of the Crucifixion position. In place of the cold calculation of sins, there is the sunny smile of the affable god. Where our sin creates an enormous gulf, there is instead a wave of the hand and a cheerful, “No problem!” This is a god of respectability, whose only request is that we maintain a reasonable semblance of ethicality.
We turn away, instinctively, from both these gods, for they are false — and they reflect back to us a false view of our humanity. In the one we become abject, paralyzed, and terrified. In the other, we are self-centered, smug, and blind to the wreckage we leave behind us.
This provokes in us different reactions. We might redouble our efforts to do life perfectly, keeping lists and analyzing the data. But this is about as effective as Paris Hilton’s T-shirt, which read, “Stop Being Poor.” Or we might kill the messenger, rejecting those who would stop to help us out of the ditches we have crashed into. Another reaction is to throw the whole thing over, confess that we were duped by God and religion from the start, and try to begin again, free from the superstitions we once fervently followed as truths. All of these are ways we cope with cognitive dissonance, in which our actions and our values no longer correspond and, instead, cause us deep distress.
Or we could try repentance, what the New Testament calls metanoia, a turning around to take a new and different path. This is our turning to God, and we are at our most vulnerable in doing so. Because we judge God by our own standards, we find it almost impossible to believe that God has been with us all along, especially when we felt most isolated in our sin. We may resolve to live right, do our very best, and make it up to God. Merton cautions us, however: “The best is not the ideal. Where what is theoretically best is imposed on everything as the norm, then there is no longer any room even to be good. The best, imposed as a norm, becomes evil.”2
Even if we are reflective about our state of being with God, there is in us a nagging suspicion that it couldn’t be as simple as “You will know the truth and the truth will set you free,” and “So if the Son makes you free, you will be free indeed.” What will we be free from? In these verses Jesus also says — and could we refute him? — “Very truly, I tell you, everyone who commits sin is a slave to sin.” We are all slaves, then, and the result is that we cannot believe we have been set free. Mental slavery — the acquiescence to the power of a distorting reality — destroys our trust.3
Crucifixion people collapse right here and have not the trust nor the will to stand up. Because they must be the best — and they cannot — they are bound in an endless loop of self-recrimination and guilt. They might experience a momentary high as they imagine Jesus’ death on the cross wiping the slate clean and averting God’s wrath. But in the next moment they are brought down as they sin. They cannot move forward because they regard sin as discrete unlawful actions, which they cannot stop performing.
But sin is like living with a crippling disease, an ongoing state of being. One learns to cope, to find ways to walk anyway, in the faith and hope that one day we shall “run and not be weary.” Until then, we remember both how fragile we are and yet how we can do all things through Christ who strengthens us.
Resurrection people know their personal history; they know where the cracks are. They know what crippled them and how they got that way. They were listening when Jesus said, “Take up your cross and follow me,” and they hoped, with all their heart, that when Jesus cried out to them from his own cross that “Today you will be with me in paradise,” that it was true. For they knew that they were crucified with Christ, but that they would live because it was Christ who would live in them.
They would continue to bear the scars of their battles and to walk with a limp — a reminder of their struggle to give their ego over to God. But most of all, they were emboldened to become salt in the world and to become light where they were, because they had a clear-eyed experience of being loved.
“Be content, be content. We are the Body of Christ! We have found Him because He has sought us. God has come to take up his abode in us, in sinners. There is nothing further to look for except to turn to Him completely, where He is already present. Be quiet and see that He is God."4
Notes & References:
1. Merton, Thomas. Conjectures of a Guilty Bystander. Garden City, NY: Image Books imprint of Doubleday & Co., 1968, p. 23.
2. Merton, p. 9.
3. Acknowledgement to Bob Marley.
4. Merton, p. 23.
Barry Casey taught religion, philosophy, ethics, and communications for 37 years at universities in Maryland and Washington, DC. He is now retired and writing in Burtonsville, Maryland. More of the author’s writing can be found on his blog, Dante’s Woods. Email him at email@example.com.
Photo credit: Alex Wigan on Unsplash
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