Ted Grimsrud

Abraham’s gospel: Paul’s message in Romans 4

In Apostle Paul, Biblical theology, mercy, peace theology, Romans on April 20, 2015 at 7:56 am

Ted Grimsrud

A sermon preached at Shalom Mennonite, April 19, 2015, Romans 4:1-25

Kathleen and I love to go on road trips. We’ve been all over the United States and seen some amazing views. We especially love mountains and oceans. We don’t agree with our friends from Winnipeg who say they don’t like mountains because they block the scenery. Although in our time in South Dakota we came to love the prairie too.

In my mind, the greatest viewing experience we ever had came in the mountains of western North Carolina. We were on the Blue Ridge Parkway. In general, we believe the west is best, but the Parkway, especially in North Carolina, is probably about our favorite drive ever. A few years ago we spent the night in Little Switzerland and greatly anticipated the next morning when we would drive by Mt. Mitchell, the highest spot east of the Rockies, and then see points west.

But when we got up, it was totally foggy. As thick a fog as we’ve ever seen. Now, the forest has its own eerie beauty when you can barely see the white lines on the highway. Still, we were uneasy when we drove twenty miles or so and never saw another car. But then came the moment. We turned a corner and without any warning the fog was gone. We had the most incredible vista, in the bright sunlight, mountains, valleys, forests. It was amazing. Then, we were back in the fog for several more miles. It was just those few moments, but the picture is still vivid in my memory.

Embracing the entire Bible

This experience came to mind as I was thinking about Romans four, believe it or not. A lot of Christians, maybe especially a lot of Mennonites, are pretty suspicious of the Old Testament. And pretty suspicious of the Apostle Paul. And, deeply suspicious of the book of Revelation. There is the great bright light of Jesus, his picture of a God of love and mercy—and much of the rest of the Bible is kind of foggy, wars and rumors of war, legalistic religion, abstract doctrine, with the finale of Revelation’s unspeakable bloody judgment.

This is the analogy; the Bible can seem like that foggy drive on the Blue Ridge Parkway. There is but one spot of incredible beauty. It can redeem the whole thing—but the rest isn’t of much value. I want to say: No! The Bible is actually more like our return trip coming back home. Then the Parkway was clear and sunny all the way and we had one beautiful scene after another. Likewise the whole Bible has great beauty.

Mercy all the way down: Paul’s message in Romans 3

In Biblical theology, peace theology, Romans on April 13, 2015 at 8:44 am

Ted Grimsrud

A sermon preached at Shalom Mennonite—April 12, 2015—Romans 3:9-31

There is a famous story that almost for sure didn’t really happen. But it’s kind of funny and it provides a metaphor I want to adapt for this sermon. Some big time philosopher (or maybe it’s a scientist) lectures about the infinite cosmos and is challenged by an elderly woman in the audience. “What you are telling us about the universe is rubbish. The earth rests on the back of a huge turtle.” “Oh yes,” the philosopher says, “and pray tell, what holds up the turtle?” “Why, another turtle, of course.” “And what holds up that turtle?” “Ah, I get where you’re going. But sir, it is turtles, all the way down!” Turtles all the way down, we don’t need anything more.

Now, I don’t want to make any claims about the infinity or not of the physical universe this morning. My concern is the Apostle Paul’s account of the gospel. However, I want to use this metaphor of “turtles all the way down” to think of the moral universe. In many readings of Paul—and, hence, many understandings of the gospel—we have something like this: God can forgive only because God’s justice has been satisfied by Jesus’s sacrificial death. Or, maybe it’s God’s holiness or God’s honor.

The point is that God can’t simply forgive—the moral nature of the universe requires some kind of satisfaction, some kind of payment, to balance out the enormity of human sin. Reciprocity. Retribution. Tit for tat. It can’t be mercy all the way down. The moral universe rests on something else—retributive justice or justice as fairness. Mercy is possible only in ways that account for this kind of justice—which means salvation is not truly based on mercy. Rather, salvation is based on an adequate payment of the universe’s moral price tag placed on human sin.

Today’s Romans 3 passage has often been cited to support what has been called the “satisfaction view of the atonement.” This view sees the meaning of Jesus’s death as the sacrifice of a sinless victim that satisfies God’s need for a payment for human sin. This payment allows God to offer us forgiveness if we accept Jesus as our savior. I’m going to offer a different reading this morning.

The Bible and same-sex marriage

In Biblical theology, Homosexuality, peace theology, same-sex marriage on January 20, 2015 at 7:42 am

Ted Grimsrud

Lecture presented at Oak Grove Mennonite Church (Smithville, Ohio)—January 18, 2015

As I understand it, I have been invited to be with you today in order to speak from a biblically grounded perspective. I was asked to share my perspective, to explain why I support Christian churches taking what I call an “inclusive” (i.e., gay Christians should be accepted as full participants in the churches with the acceptance of their intimate relationships being understood in the same was as acceptance of heterosexual intimate relationships) rather than “restrictive” (limits should be placed on the participation of gay Chrstians due to their sexual identity) approach to Christians who are in—or who are open to being in—committed intimate relationships with partners of the same sex (for simplicity’s sake, I will use the term “gay”). In a nutshell: I support non-discrimination—gay Christians and straight Christians should seek to adhere to the same set of expectations concerning intimate relationships.

Moral analogies

Let’s imagine several “moral analogies” for how we might think of gay marriage.

(1) The least accepting view is that gay marriage is a choice to sin by people who could easily choose otherwise. The analogy could be that gay marriage is like adultery. It’s simply wrong and the person sinning is fully culpable even for wanting to sin.

(2) A more moderate view is that gay marriage is a wrong choice for one who has an unchosen affectional orientation toward people of one’s same sex. The analogy could be that same-sex marriage is like alcoholism. We tend to see the proclivity toward alcoholism to be something that is innate for some people and as such not morally wrong. But the choice to act on that proclivity is sinful. Likewise, one who is attracted to people of the same sex should not act on that and become sexually involved.

(3) A more accepting view yet is that the same-sex attraction is problematic, not the ideal, but not inherently morally wrong. Given that it is deep-seated and, for some, unchangeable, church and society should accept the validity of gay marriage because marriage is a good thing that should not be withheld from people who are not suited for “normal” opposite-sex partnerships. The analogy could be that same-sex affectional orientation is like a birth defect (such as being born without sight). The task is to work at living as full a life as possible in face of the defect. So, if not an ideal state, being “afflicted” with same-sex affectional orientation need not disqualify one from finding a marriage partner and living a pretty normal life.

(4) The most accepting view sees same-sex attraction as completely morally neutral, just as is opposite-sex attraction. The analogy could be that same-sex affectional orientation and gay marriage are like being left-handed. Most people are strictly right-handed, a few are strictly left-handed, and some others are a mixture. Handedness is simply part of who we are. We don’t understand it very well, but we have learned that it is unchangeable for people at the farthest ends of the “handedness” spectrum.

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