The Good News

Questions that Miss the Mark

“Do you know where you’re going when you die?”

“If you were to die tonight, would you go to heaven or hell?”

These questions are a few that have been posed by numerous Christians in countless evangelistic efforts. They are certainly a clear attempt to broach the eschatological aspects of salvation as directly as possible. Questions like these lay out unambiguous stakes for the decision.

But I cannot help but wonder if questions like these actually accomplish their intended goals in our current cultural moment. Is the goodness of heaven clear to the unbeliever? Does the non-Christian agree upon the reality of hell? Is there more to be explored? Does the choice between heaven and hell encapsulate the entirety of the Gospel?

Why is Heaven Good?

Consider the question of the goodness of heaven for a moment. When we pose the question of “Are you going to heaven when you die?” is the reality of heaven clear to the hearer? In many ways, heaven has become synonymous with a generic, “choose your own adventure” idea of paradise. The goodness of heaven is not obvious.

This might seem like a strange claim. After all, surely everyone knows heaven is “the good place”? Yes, this is obviously true. But the reason for its goodness is obscured.

Heaven is good not because of a lush gardenscape or golden streets. The goodness of heaven lies in the unfiltered presence of God and final, full reconciliation to Him. Heaven is not good because it satisfies vain desires for pleasure but because we are finally in the presence of the One Who is Good. Consider the fruit of the Spirit described in Galatians 5: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. These virtues flow out of His Spirit and are thus found in their purest form in His presence. We should expect to find such good in no other place.

The goodness of heaven is God Himself but this is not widely grasped or understood in our cultural moment. When we consider depictions of heaven or the ideal afterlife, they look more like a spa or resort than they do a temple or throne room. Heaven is often presented as a cosmic reunion spot with a little bit of individualistic recreation mixed in. Modern secular notions of one’s self-defined identity and self-expression bleed over into Western irreligious ideas regarding the afterlife.

What about Hell?

Moreover, these secular notions of self-defined identity also shape perceptions of hell. Few non-Christians today see themselves as deserving of divine justice and condemnation. Judgement is seen as reserved for the very worst of the worst—Genghis Khan, Mao, Stalin, and the like. The modern person sees themselves as essentially good. They might be willing to grant that they are flawed but certainly not wicked. Sin is redefined as societal harm rather than offense against God.

Beyond that, many have rejected the notion of hell wholesale. There is a subtle universalism that lies at the heart of Western irreligious beliefs. The vague deity of the “spiritual not religious” West would never judge anyone. There is no place of eternal separation in this view. There is either a good place or there is nothingness to experience after this life ends.

A third issue arises when we consider the unintended consequence of evangelizing with an emphasis on where one will spend eternity to a society where youth is worshipped, where life is prolonged by modern medicine, and where people focus on the near future rather than the distant future. This landscape creates an environment where the decision to follow Christ can be postponed indefinitely. The intended urgency dissipates because eternity seems incredibly distant.

Thus, the appeals to eternal destinations fail to land with the intended force. Both destinations require serious unpacking and explanation that the simple question and a two minute “You are a sinner in need of a Savior” fail to deliver. The issue is not that this presentation is untrue but rather it remains a shadow without revealing the full substance of the wonder of the Good News.

What's the Alternative?

The true wonder of the Cross is that it reconciles us to God both now and forevermore. Everything that the “Where are you going when you die?” conversation teaches is ultimately true but forgets that we are also made right with God now. There is no need to wait. Love, peace, and joy in the Holy Spirit are available to all those who call on Christ Jesus.

Yes, sin will separate us from God for eternity. The stakes are eternal. But sin has separated us from God right now. The separation that will intensify and last for eternity begins in this life. 

We chose to set up our own little kingdoms based on the promises of Sin. Little did we know that Sin was not going to give us freedom and autonomy but rather slavery to Sin and Death. These tyrants offered us our own domains but bound us instead.

Thus, the marvel of the Cross is this: while we were yet sinners enslaved to Sin, Christ died to free us from its reign, to clear our debt, and to reconcile us to a holy God. We have no need to fear eternal separation from God because Christ is faithful to bring us into His presence now and forevermore. As 1 John tells us, “He who has the Son has the life.” John does not tell us that “He who has the Son will have the life” but that we have it now.

If we preach the “now and not yet” aspects of Christ’s atoning sacrifice, we restore urgency to the call. It is no longer a possibility of the distant future—it is a reality of the present. If we start with what Christ does in the heart and life of the believer in the here-and-now, we proclaim both present transformation and future hope.

Instead of asking “Are you going to heaven or hell when you die?”, we would do better to ask “What if you could have peace with God?” Instead of asking “If you were to die tonight, where would you go?”, we could ask “What if you could have life the way God intended it to be?” 

We have been granted a foretaste of the life that is to come. It is only right that we offer others a drink from the same well. Everyone who has experienced the transforming work of Christ knows that Christ offers us more than we can comprehend when we yield to Him.

Why Does This Matter?

Ultimately, shifting our presentation of the Gospel changes the discipleship trajectory of those who turn to Christ. When we move away from presenting the Gospel as a matter of destinations, we move it into the realm of relationship. The aspects of the Gospel that deal with our reconciliation to God are the aspect that call us to seek God’s face (Psalm 27:8). That should be our desire for others—not that they would have insurance against the fires of hell but that their hearts would be turned to the Father through the transforming work of the Spirit accomplished through the sacrifice of the Son. The greatest tragedy would be to win converts to heaven who never learned to love its King.

In Darkest Night

Photo credit: https://www.flickr.com/photos/ralphrepo_photolog

A Discussion of Human Suffering

A hasty survey of the news reveals the perilous nature of our times. Yet, as we recall times past, we fail to find an era that was not wrought with darkness and pain in some form or fashion. Evil and suffering can be found on every page of human history.

We read or watch the news and think to ourselves, "Why is there so much violence in the Middle East? Why do children have to die for their profession of faith? Why was that teenager gunned down in the middle of town? Why do children starve? Why was that person driven to depression and suicide? Why must some children suffer at the hands of malicious predators?"

The question quickly becomes that of "If we believe in an all good God, where is He in the midst of suffering?" This question carries much weight. This question can be the rocks upon which our faith shipwreck or the foundation for a greater understanding of our world and our role in it. If it is to be a foundation for something greater, we must first understand the nature of suffering.

Different Shapes and Sizes

Suffering comes in various forms. There is no short list of what pain looks like. Suffering ranges from the physical to the emotional to the spiritual. It is pervasive and touches every life in some form or fashion. There is no human life devoid of sorrow. Our suffering varies from simple problems to complex and tragic circumstances. Some only experience basic tribulations while others encounter heartbreaking matters of life and death.

While pain and suffering comes in a variety of formats, Scripture describes to us three categories and causes of suffering. We find that suffering can be caused by sin, the broken world around us, and supernatural forces. Any type of suffering, pain, or sorrow we may encounter will have its root in one of these categories.

The Pain of Sin

This cause of pain is the broadest of the three. It also provides some basis for the other two. This necessitates that we discuss it first. 

If we are to understand the nature of sin, we must understand the nature of a loving relationship with God. The Bible states in 1 John that God is love. As I have discussed before, God's triune nature demonstrates that, at His core, He exists in a perfect, loving relationship. God's creative nature is what led Him to create beings that could share a loving relationship with Him.

Yet, we find that love that is forced is not truly love. It is coercion and nothing but a falsified emotion. In order for love to be real, it has to stem from choice. 

The fact of the matter remains that a choice is not a choice with only one option. The more diverse the options are, the greater the choice becomes. In order for us to truly choose love, we must have the option of hate. In order for us to choose the omnibenevolent God, we must have the option of choosing that which is His opposite.

Thus, we find the nexus of the pain of sin. If we are to be allowed perfected love towards God and towards others, we must be allowed the option of the same degree of hate. Our love can flow out of our hearts or it can be sealed in, seeking only our individual desires.

It is when we cave to this inclination to serve only ourselves that sin abounds. We choose our own needs over the needs of others and we bring them pain. We fail to see those around us as fellow creations and see them only as a means to our own desires.

Violence becomes justified because it becomes a means to our ends. Retaliation becomes justified because it satisfies our own notions of justice. Greed becomes a virtue because it temporarily quenches that insatiable need for more.

The cycle of violence and retaliation continue until it escalates into riots, civil conflicts, and wars. As violence grows, it takes over lands. Conflicts destroy the homes of the innocent. Lives are thrust into chaos. And, all the while, the suffering that results from sin increases.

Meanwhile, the suffering that comes from sin does not always reach the level of widespread suffering. Sometimes, harsh words are spoken because anger is seen as easier to submit to than patience and kindness. Other times, we seek what we want without consideration of how it will affect those around us. We speak ill of others because we secretly enjoy the acceptance of a few people that comes at the expense of another.

Sin, the rebellion against God's good nature, is destructive. It causes suffering and despair. It is the root of the pain that we bring upon one another. But, if it were not an option, real love would not exist in humans. But, with our great capacity to bring pain towards one another, we have the ability to show greater love towards one another and towards God.

The Broken World

The second great cause of suffering in the world is natural suffering. According to the creation narrative, God created man and gave him a creative tie to the world around him. Man was tasked with naming all of the animals in creation. In the Jewish context of the story, something's name determines its nature. So, while it was God that created everything in existence, man was tasked with giving the other created beings their names and, thus, their natures. Therefore, all of creation was tied to man.

Then, man succumbed to that which was antithetical to God. When mankind rebelled against God, all of creation was thrown into disarray. When we fell, we broke the world around us because it was tied to us. We introduced the world to the chaos that results from a broken relationship with God.

In Romans 8, Paul discusses how all of creation was corrupted and that "the whole creation groans and suffers the pains of childbirth until now." When we see the news about a drought or a tornado that ripped through a town or a hurricane that decimated an entire region, we see the brokenness of creation around us. When we see hunger and disease and mental illness, it is the result of the frailty and futility of our world.

The fact is that we, humanity, were entrusted with the care of the world around us and we failed. We broke our world by choosing the option of sin. We introduced this pain into a painless world. And, now, it continues on and on.

Powers Greater than Ours

The third kind of suffering is that introduced to us by supernatural beings. The simple truth of the matter is that Scripture does discuss the existence of angelic beings and demonic powers. Just as we exist in rebellion towards God, there are angelic beings that exist in rebellion towards God. These angelic rebels are referred to as demons and the chief among these rebels is Satan.

The book of Job describes how Satan initiated Job's suffering by harnessing the brokenness of nature to bring Job calamity. We see in the Gospels how Satan attempted to lure Jesus into sin and rebellion towards God. Much of the New Testament hints at demonic powers influencing and inspiring the suffering of the early Church.

Supernatural entities have the ability to change things beyond what we can observe. They can manipulate our surroundings. They can bring us torment. They can make our lives painful. And, the pain we find here is the pain that is brought to us by fellow creatures living in rebellion towards God.

What Can We Do?

When darkness falls upon our lives, our inclination is often either to turn and hide from God or point the finger of blame in His direction. But, we see that this is the very rejection of God that fuels suffering. It is turning to God that begins the healing process. He can ease our distress.

We find that God is not far removed from human suffering. He experienced it on the Cross. He is indeed the "Suffering God." He has known pain and sorrow. He is near to those who grieve. He suffers with those who suffer. In the midst of evil, God is there. He grieves with the victims and longs for the perpetrators to end their rebellion against Him.

When we turn to God, He takes on our burdens. But, He also calls us to turn away from our selfish ways. He shows us how to love like He does. Our love towards Him is perfected when we love like He does. When we care for the weary and the downtrodden, we become more like Him and enhance our ability to relate to Him.

When we love like God does, we chip away the darkness—even in the darkest night.

Which Reality is Truer?

The World As It Is

In the days following the bombing of the Boston marathon,  the majority of the nation has expressed outrage and sorrow over the bombing. There has been grieving regarding the loss of three innocent lives and the permanent injury of many others. The thoughts and prayers of the nation are poised towards Boston.

An event like this seems to put different versions of reality in conflict. We have different groups dictating that we should view this tragic event in different lights. I would maintain that each of the views put forth reveal truth about our world, just on different levels. They are truths within truths--concentric circles of reality, if you will. Allow me to explain.

Circle One

The innermost circle is the circle where most Americans live. In this reality, we have the claim that the kind of event that we had in Boston does not happen in the United States. This is a true statement; in the US, we are not plagued with IEDs and roadside bombs. Violent deaths are not the norm within our country. And, it is because of this that we find ourselves outraged and horrified when violence occurs against our citizens. Americans are much more inclined to react with disbelief when we encounter true violence and evil acts.

In America, you expect that the police and the military will keep you safe. When these systems are found wanting, our world is rocked. We expect that everyone should live to reach a ripe old age. And, we are shocked if this does not come true.

Circle Two

The greater reality here is that violence and death reign throughout the world. Americans may react with shock and disbelief when these things happen in our lands but the fact of the matter is that these kinds of things happen consistently across the world. There are countries where violent deaths are just a fact of life. The people in these lands see grizzly sights on a daily basis. For them, the concept of safety is illusory. Bombs explode frequently. Friends and family die. They find that there is no guarantee of living to a ripe old age.

We find here that the American view, while true to an extent, is limited. This reality, the bigger picture reality, is a reality filled with pain. It can be found everywhere. Grief is woven throughout this reality. And, often, the grieving process is not just for distant strangers that were struck down before their time--it is for friends and neighbors. This is a reality full of torment, both of mind and body.

The Greater Reality

Yet, there is a greater reality even still. The fact remains that God reigns over the earth. His is a reign of justice and peace. His reign is spread through His ambassadors, the Church.

The gospel is adequately called the gospel of peace. His is a reign that is properly spread without violence or threat of the sword. His rightful ambassadors do not use bodily harm and announce the fact that He brings peace to the soul.

The King of this Kingdom was coronated with suffering. This Suffering King is in tune with the suffering of this world. He knows the pain of separation and loss. And, as King, He has the power to heal the hurt of the world. He does not turn a blind eye to the world but seeks to restore it.

This reality, this Kingdom, is a reality that is both now and not yet. As we go about our work as ambassadors, we make the greater reality of the Kingdom part of our current reality. Yes, there is pain and loss in our world. But, that is not the way things are supposed to be. And, there will come a day where these current pains and injustices shall no longer be.

What we find, then, is that it is our job as Christ's ambassadors to squeeze the greater reality onto our current reality. We seek to do God's work upon the earth that His reign may be known. We do this so that the world may know that God is King and that pain and death are powerless as a result.

Evildoers of Infinite Worth

When Bad Things Happen

Today, the United States was rocked with the news that two bombs exploded at the Boston Marathon, killing at least three and injuring over a hundred more. News like this can shake you to your core. Your most basic traits come forward with your first reaction. I found this to be true of myself today.

Reacting to Tragedy

When I first saw that the Boston Marathon had been bombed, the first words out of my mouth were words I regretted. I was talking to the secretary in my department and I said, "The Boston Marathon, the pinnacle of a runner's experience, has been marred with this." I realized as soon as I said it how calloused it must have sounded. It came off like I only cared about the race's reputation. Deep down, I had not intended it to sound like that. What I was hinting at was the fact nothing is sacred anymore--you are no longer safe in school, at the movies, or even at a road race. To me, the Boston Marathon was something pure; it was something that those watching and participating in could simply enjoy without the complications of life. But, with what happened today, this is no longer the case. A day that was supposed to be a day of joy became a day of sorrow. Today is now a day of bad memories.

This simple fact grieves me. We are no longer allowed to simply enjoy things. There is potential for the loss of life at every turn.

Considering the Perpetrators

After my initial reaction to the news, I began to research the story further. After seeing images from the explosion, I realized that prayer was a necessity in this situation. I began to pray for the victims, that God would bring them healing and comfort. Then, I started to think about the evil itself. It was then that I realized how the Cross has shifted my perspective.

When I considered the perpetrators (as of 11pm CST on 4/15, there is still no word as to who did this deplorable act), I felt compelled to pray for them. My prayer was not that justice and the sword would find them. Instead, it was that remorse, repentance, and grace would find them. My prayer was (and still is) that the God of peace, who is comforting those who mourn as a result of this act, would restore the hearts of the ones who did this.

The typical response to a situation like this is something akin to "I'd love to have 5 minutes alone in a locked room with whoever did this" or "There's a special place in hell for people like that." This reaction is typical because it demands justice in the here and now. It values justice more than mercy. It demands that our enemy pay for their wrongdoings. But, Jesus told us to love our enemies and to pray for those who persecute us (Matt. 5:43-48). And, you have to admit that Jesus did not place a limit on how far the term enemy goes. Speaking to first century Jews, Jesus' crowd would have heard, "Love those who kill you and your friends for no reason. The ones who destroy your home and possessions and throw you in jail just because--pray for them."

When Christians join in on the talk of taking part in old fashioned justice, they abandon the thought of the perpetrators possibly being redeemed. It seems as if Christians subconsciously think, "My sins may be bad but I never KILLED anybody. That's the point of no return." If Christians want to abandon the hope of redemption for killers, they might as well throw out over half of the New Testament. When we read the writings of the apostle Paul, we should realize that no one is beyond redemption.

In truth, Christianity should be the religion of compassion. And, when you consider the kind of person that would commit an act like we saw today, you realize that they need compassion just as much as anyone else. Yes, they committed an act that caused much pain. But, we have to imagine the depth of the pain that would fester into the kind hatred that could make these acts possible. If only they knew they love that heals all wounds and makes enemy love possible. If only they knew the power of the persecuted and risen Christ!

When an evil act like this occurs, we can stand and condemn the perpetrator all day long. But, seeking to solve violence with violence, threats of violence, or condemning threats of "cosmic justice" will solve nothing. It is the self-sacrificial love of Jesus that will restore our world. It is our responsibility to treat everyone like Jesus would--as people of infinite worth, evildoers and all.

Who Are You?, Part 2

This is the fifth installment of the ongoing "Personal Theology Outline" series. The fourth installment can be found here. 

The Chief Characteristic

In the last post, we concluded with the thought that God is indeed relational and that idea implies that He can be known. When we talk about a God that we can know, we are talking about a God whose character is on display. If God is as relational as the biblical data suggests then we should be able to infer traits about Him from His interaction with humanity. Reading through the Bible, you might conclude, as the psalmist did, that the Lord is good (Psalm 100:5). You might read through and decide that, above all, God is holy. You might read the Gospels and make the conjecture that, ultimately, God is compassionate.

When examining the nature of God, the question of whether or not God's character can be reduced to a single attribute arises. I would maintain that it can and that the Bible (my chief reference) reduces God's character down to one word: love (1 John 4:8). This assumption changes the scope of a person's theology. So, it is fundamental that we are sure of this assumption before we proceed to describing God any further.

Love at the Core

Can God's character, His nature, His being be boiled down to love? I would assert that, of God's traits, love is indeed paramount. It comes to this: the loving aspect of God seems to be the only quality that He can possess intrinsically (the only quality that is inseparable from His nature). Imagine, if you will, what God was like before the creation of the cosmos, before He created the world or even the angels. Imagine God by Himself without anything outside Himself. According to the Trinitarian view, even before everything, God could relate with Himself. He existed as Father, Son, and Spirit--all participating together in the "divine dance." Even in isolation, God would not have experienced "aloneness" as we would count it (you would have to look to the Cross for that).

Thus, when we evaluate the intrinsic traits of God, we should think about traits with this perspective of God (God by Himself) in mind. When you consider this, we cannot consider things like wrath to be innate to God's character because wrath requires broken relationship. In Himself, God cannot experience broken relationship. It also means that God cannot be grace because it too requires broken relationship. Compassion cannot be a fundamental aspect of God's character because compassion implies that someone has been broken or subjugated to some torment. And, God's holiness only exists as a result of that which is outside Himself, what is distinct from Him.

Yet, when it comes to love, we find that it can be a fundamental element of God's character, part of Him from before the creation of everything. If the Father, the Son, and the Spirit all exist in perfect harmony, we assume the exist in perfect love. If they are co-equally God then there is no subversion or inappropriate love between them. Perfect love can be a natural characteristic of God.

If love is at the core of God's nature, every view we hold of Him has to be filtered through His love. Every outpouring of emotion from God is backed and tempered by His love. The anger of God is the frustration of someone watching the self-destructive behavior of a cherished loved one. The jealousy of God is a jealousy of One who loves perfectly and who despises that which ultimately hurts us. God's actions towards us are motivated by His love.

A New Filter

This realization changes the scope of everything. If any aspect of our theology comes into conflict with this fundamental aspect of God's character, it has to be reconsidered. Love is at God's core. It is who He is. And, it makes the pursuit of Him worth it.

The Dangers of Overambitious Orthodoxy

The Two Edged Sword

Orthodoxy is important within Christianity. There are a number of dogmas in Christianity to which we should adhere lest we find ourselves outside the fold. But, trouble arises when we push the need for orthodoxy too far. When we begin to make doctrinal statements conditions for right Christian standing, we turn orthodoxy into a two edged sword of separation. And, this creates a dire situation for all those who decide to bear this dangerous sword of orthodoxy.

Cutting Others Out

The first dangerous situation that arises from treating doctrinal issues as criteria for orthodoxy is the division it causes between believers. Christianity is supposed to be big enough to handle minor variations in doctrine. When we elevate doctrine to the level of dogma, we start pushing others away as heretics. We divide into camps, saying things like, "The people in Group X are not Christians because they do not hold to Doctrine Y."

Yet, the fact of the matter is that Jesus is what defines a Christian. As long as we hold to Him, we are in the fold. Doctrines pertaining to hell, providence, election, baptism, eschatology, and tongues should not divide the church like they do. Differences of opinion should not create classes within Christianity. Yet, that is exactly what happens when we exalt doctrine to the level of dogma, when we make the conditions for orthodoxy anything beyond that of the old creeds.

I once had a friend that tried to belittle me because we disagreed on the topic of eschatology and because he found out that I had a Charismatic background. It seemed like he saw our differences of opinion as trumping Jesus' command to "love one another" (John 13:34). It felt like he saw our doctrinal divergence as grounds to  demean me. Instead of rejoicing in the fact that we both embraced Christ, he sought to have a petty argument with me over matters of opinion. In doing so, he began to build a wall of separation between us.

Building Walls

The second dangerous result of exalting doctrinal issues to the level of orthodoxy is the fact that doing so builds walls. But, the chief danger here is not the fact that these walls keep others out as much as it is the fact that they keep us in, that they isolate us from others. It has been my experience that, you devote more time to the study of theology, there is greater potential for diverse opinions to be raised. And, what you find after some time is that the group of people that agree with you perfectly begins to shrink. Eventually, the walls we build to keep the "heretics" out become a jail cell that keeps us trapped. We find ourselves unable to fellowship with anyone because they all possess some minor doctrine with which we do not agree.

I know this from firsthand experience. Recently, I have undergone the task of searching for a new church. The problem is that, over the years, I have become so opinionated that I have difficulty really joining in with any body of believers lest we disagree. I have found that my opinions seem to isolate me. Beyond just making me think that no one else has thought through my pet issues like me, they instill in me a fear that no group could accept me as one of their own if they knew my stance on different doctrines. After all, who in the Bible-Belt could accept a open theist/partial-preterist/annihilationist? Thus, I reside in my little jail cell of doctrine, afraid that I can neither accept anyone else's doctrine nor be accepted by anyone else.

But, the fact of the matter is that there is an error in my ways. Doctrines are not meant to divide. They are merely meant to explain things in a coherent way. The fact that I have allowed issues of doctrine to potentially cut me off from others implies an error on my part. I have exalted my pet doctrines too high. I should be rejoicing in the fact that I embrace the same Christ that other believers embrace. I am not alone. I am part of a larger body.

In the end, as long as we can echo the motto of the Moravian Church ("In Essentials Unity, In Non-Essentials Liberty, In All Things Charity"), we will be fine. But, when we make the non-essentials too important, we risk damage to ourselves and others. Such is not the plan of Christ.

Some Kind of Zombie

Warning: Slight spoilers for the movie Warm Bodies ahead. Furthermore, towards the end of the post, I unapologetically draw some slightly cheesy parallels between zombie-ism and life.

Living in the Land of the Dead

Let it be known that I am a fan of zombie movies and television shows. Everyone has a dirty little secret and this is one of mine: despite all of the blood and gore, the zombie genre never fails to fascinate me. It does not matter if the approach to zombies is serious or comedic. I am equally enthralled by 28 Days Later and Zombieland, "The Walking Dead" and Shaun of the Dead. Maybe it stems from this idea that a world of zombies would be simpler, that life would suddenly be free of the rat race. You get the idea that, in the post-apocalyptic wasteland, you either live together or die alone. Never mind the fact that debating the best zombie contingency plan provides hours of fun discussion of young men in their twenties.

So, obviously, when I heard that Hollywood was producing a zombie romantic comedy, it was love at first bite for me (sorry but I am obligated to make puns when available). I recent watched this movie (Warm Bodies) and, while it was not a perfect movie, it did make me think. Now, the zombie world Warm Bodies that is more Dawn of the Dead/Shaun of the Dead than 28 Days Later. This means that the main character, a zombie by the name of R, can moan a word or two. In the film, R comes across a girl named Julie and his world begins to change. As odd as it may seem, I found myself identifying with R. Sadly, R and I possess a similar vocabulary when it comes to dealing with the opposite sex. But, the ways in which I identify with R do not stop there.

Bring Me to Life

Once R encounters Julie, he slowly starts to come back to life. His heart starts to beat again. He begins to dream again. His body begins to warm from the chill of death. He regains his ability to speak. He starts to become truly human once again. In this film, the budding love between Julie and R is enough to resurrect not only R but all of zombie-kind.

I watched this process on the silver screen and thought to myself, "I see the Christian life in this." I thought of the divine love story in which humanity is involved. I thought back to my own portion of this story. I thought of how I first came to Christ and how that was like the first beat of my spiritual heart. God gives us His vision and causes us to dream dreams truer than reality. Our hearts are warmed with the compassion that Jesus had for the lost, broken, trampled, and abused. We find our voice as we go to share the Truth that we have encountered. In time, we become truly alive. And, one day, we will possess in fullness the same resurrection life that Christ has.

The most beautiful parallel here is that the transformation for R is not instantaneous. And, it is the same with us. This process is a long one--one that takes each of us the remainder of our lives to undergo. In the movie, R still blundered and fumbled things even after he began his process of being exhumed. Yet, life was still coming to his corpse. So it is with us--we are in the process of being revived but we still fumble with the dead parts of us from time to time. We are being sanctified through it all. We just have to remember that, in the end, we will possess the very Life that God had planned for us all along.

Embrace the Change

There is a second metaphor for us to gleam from this film (though we will have to consider it to be a different analogy from the first, lest we push the first metaphor to the point where it becomes dis-analogous with the truth). As in all zombie scenarios, there is a small band of survivors who are holed up and holding on to the precious life within them. The harshness of the world outside their walls has pushed them to the point where they are more inclined to shoot than to listen to reason (there is one scene in Warm Bodies that I am thinking of specifically that demonstrates this). But, in the end, it is not until they embrace the potential for life within the zombies outside their walls that this life can come to these corpses.

I find this to be a sad analogy for parts of the church today. There are some out there that view the world outside the church with such distrust that they forget the potential for life that these people have. We treat the outside world like bonafide zombies--we dehumanize them. We treat them like the shell of a person we used to know. When we paint someone as a zombie within our minds, we give ourselves permission to deal with them as a subhuman--as someone without feelings and as someone deserving of violence (be it verbal or emotional).

Yet, the lesson of Warm Bodies is that the corpses came to life once they were embraced by the humans. So it is with the Church. When we extend the love of Jesus out beyond the four walls of our churches, the lost are found, the blind see, and the dead live. If we leave them alone, they will remain zombies. We have to step out, take the risk, and embrace them. 

Life among the zombies can be dangerous. There is potential for us to be hurt. Someone might bite your head off. Someone might rip into you. You might find yourself broken down and wounded. But, the reward of the dead come back to true life is worth the risk.