I don’t know what it means to say that Christ “died for my sins”…but I do understand — or intuit, rather — the notion of God not above or beyond or immune to human suffering, but in the very midst of it, intimately with us in our sorrow, our sense of abandonment, our hellish astonishment at finding ourselves utterly alone, utterly helpless. —Christian Wiman, My Bright Abyss
It is a curious thing to be a human being. There is in us a drive to be more than we are and also a drive to be that which we are not. These are not the same, and it’s worth our time to make the distinction. But what we find most difficult is to be what we are. If we could truly know what we are, both in the aggregate and as individuals, we might not be so anxious to be something else. Even more to the point, we might not be so anxious.
“Be all that you can be,” says the Army’s recruiting slogan, with the implication that whatever you are right now is not enough compared to what you could become with the proper training and motivation. It’s a clever slogan, and it works for a lot of people, because most of us do not really know what we are but we’re pretty sure we’d rather be other than what we are. Whatever that is.
So here is one way we’re given to understand what we are. The basic message is: you’re no good. The thing is that while a lot of advertising uses this technique, so do some iterations of Christianity.
The advertising arm of this approach is relatively benign. It says — sometimes loudly, sometimes softly — but always incessantly: you are deeply lacking in some crucial areas of life. But don’t worry, there are people here who can help you, who want the best for you, and who know what’s best for you. Toothpaste, cars, clothes, men’s shaving razors (Harry’s, I’m looking at you), lifestyles, attitudes, beliefs — anything can be commoditized and sold. It’s a service we’re proud to provide.
The Christian versions also begin with the claim that we are absolutely corrupted and there is nothing good in us. The more sadistic brands then justify beating the hell out of children and making sure the adults know what complete failures they are. The milder, but more acquisitive forms counsel surrender to Christ in order to reap the rewards of victory. Having put our hand to the plow we never look back; the furrow we cut through the world is straight and true because we have made it so. Victory is ours.
We are quick to say that all the glory goes to God. He is the one who has blessed us. As we warm to the subject, we rejoice in the fact that since everything belongs to God, and since He wants us to be happy, He can give us whatever our hearts desire. He does not want his children to be seen as poor. It brings shame upon the family name. God knows our needs and wants. Once we were blind, but now we see that God is our great investment banker: if we put ten dollars in the collection plate, He will multiply that and increase our goods ten-fold, a hundred-fold, beyond our wildest dreams. All things are ours if we are willing to believe that God will reward our faith.
It is a seductive message the prosperity gospel puts out. There is truth to it, but not in the ways the seduced would want to own. The first truth is that on our best days we’re running a low-grade fever of illusion that we can scrub out all our imperfections if we just put our minds to it. The second truth is that on our bad days we’re blaming everybody else for our failures. These things are so true that they whipsaw us back and forth until we demand a product that will put an end to the pain.
For some, the analgesic comes in the form of all that advertising sells. For others, the pain is dulled by a Jesus who promises a carefree life. The proviso is that our faith must keep that balloon aloft. The moment we stop huffing and puffing is the moment we plummet. Still others of us will attempt perfection because we think that is what Christ demands. We will fail. Christ’s lawyers will tell us that we fell short, that we were out of compliance. Our weakness is our fault.
But here is another kind of truth:
“And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?” (Mark 8:34-37, Authorized Version)
This has long been for me one of the most significant texts in the New Testament. It is paradoxical, upside-down thinking, literally about matters of life and death. Without blinking or turning away, Jesus calls us to one of the most barbaric forms of death in human history. Our eyes bounce and swoop over the words now, because for many the cross has become mere jewelry. Jesus’ death on the cross is far, far back in history, the stuff of theological councils, a done deal. But this story, this ragged, gut-wrenching cry — this is a forewarning of what is to come.
Needless to say, this invitation will not draw the masses to the revolution. It isn’t even a message that Jesus reserves for those most familiar with his rhetorical themes — his disciples. He might have drawn them quietly aside, cleared his throat, and said: “By the way, you’ll want to be preparing for your eventual death on a cross. Do that and you’ll live forever.” Instead, He turns and speaks openly to the jostling people who are following him around, the ones just hoping to be healed or touched or listened to or in some real way seen for the first time in their lives. Did they hear him? Could they hear him? Is he trying to thin the crowd, to cut it down to the hard-core cell of those who would go to death for him and the cause?
He says all this, knowing somehow that all of them will abandon him to his wild dreams as he breathes his last on the cross to the laughter of the soldiers who nailed him there. But he is serious, and we must take him seriously. We owe him that much.
(In time from now we will realize how utterly clueless that was, to think our debt to him could so easily be paid up by deigning to listen, politely leaning forward, our brow wrinkled in concentration, a half-smile on our lips that we hope will be taken as agreement, but that barely hides the clanging of our hearts and the hot, racing pulse that suddenly is pounding so loudly in our ears that we cannot clearly hear what he is saying. And yet Jesus will not call us out on that. We will find it in our own time, consciousness dawning belatedly, gratitude welling up and dissolving our barriers to his gentle forgiveness.)
We have a soul and we can lose it, and we have a life, and we can lose that too. Actually, the way Jesus puts it here, we are ensouled; that’s what we are as humans. To have life is to be a soul; to be a soul is to have life. There are lots of ways we can lose our ensouled life, but apparently only one way we can save it, and that is by taking up our cross and following Jesus. Each of us has a cross and our cross is as individual and unique as we are. Our job is to recognize it and to take it up, not just once, but every day.
Denying ourselves, we give up our panicked glances for the exits, and our half-remembered survival tips, and we trust that when it comes to it, when our last means of escape has been closed off, that we will know as we are known, and that that will more than suffice.
For an immigrant mother, struggling in poverty to provide for her children, her cross might be the loneliness of fear and the grind of daily life, to bear it through the grace and strength of God. For another, his cross may be the wear and tear on his faith as he copes with the treatment of his cancer. A pastor, struggling with opioid addiction, who must dull his pain while caring for others.
We don’t choose our crosses, but we do find them in the course of our lives. For some of us it will be that which we cannot shake off, which haunts us at the edges of our peripheral vision. Some might call it the Shadow, the deep part of ourselves we do not want to recognize and which is capable of much mayhem within our souls.
I suspect that many of us will find a brother in the man who cried out to Jesus, “I believe! Help my unbelief.” His first response is what he thinks Jesus wants to hear. His second response is his heart-cry, the desperate honesty of one who has no more options, but cannot let go of his fleeting hope. In like manner, our faith will wax and wane, yet can be sustained by the One who says, “My grace is sufficient for you.”
“Life becomes a dark saying,” wrote Soren Kierkegaard. Yet, “it perhaps happened that your mind became more gentle and took to heart the words that had been planted in you and that were able to give a blessing to your soul — namely, the saying that every good and perfect gift comes down from above.”
We are curious creatures, we human beings. Early in life we think we know so much. Later in life, we find we know so little. Earlier in life we are making ourselves, but later in life we discover ourselves. Earlier in life, we are taught to forgive other people. Later in life, we learn to forgive ourselves.
Barry Casey taught religion, philosophy, and communications for 28 years at Columbia Union College, now Washington Adventist University, and business communication at Stevenson University for 7 years. He continues as adjunct professor in ethics and philosophy at Trinity Washington University, D.C. More of the author’s writing can be found on his blog, Dante’s Woods.
Photo by Nout Gons on Unsplash
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