Tag Archives: costly grace

Chapter 59: sons of noblemen or of poor men offered to God’s service

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…if the child is under age, the parents should write out a petition as above.

What is the role of godparents?

Whilst introducing some members of our church to the Anglican baptismal theology in the hope that they may join the baptism team, I found a great oversight in our basis for preparation policy. At our church we currently invite parent(s) to come along for an evening to talk about what baptism is and to ‘help them to work out if baptism is right for them’ (to which the snowier seems to always be “yes”!) This ‘preparation evening’ is a great opportunity to share the good news of Jesus Christ with them and to encourage them to consider the life of a disciple and to answer the call to follow him. No problems so far…

Then I looked down at Canon Law B22.3 (you know the one, right!?)

The minister shall instruct the parents or guardians of an infant to be admitted to Holy Baptism that the same responsibilities rest on them as are in the service of Holy Baptism required of the godparents.

This assumes that due instruction has been given to the godparents; that the godparents are aware of their responsibilities and can,

…faithfully fulfil their responsibilities both by their care for the children committed to their charge and by the example of their own godly living.(Canon Law B23.2)

In our parish we currently only ask that the parents speak with the godparents about their responsibilities but we have no contact with godparents prior to the baptism.

I asked some other clergy to send me their baptism preparation process to see where we could develop and improve ours. Of the 6 shared with me none of them do any instructing of the godparents on their role and responsibilities and of the 5 churches where I have been aware of their preparation process none of them did either. Bearing in mind that we struggle, in my current parish, to get godparents who are baptised let alone practising Christians we are a long way off. We have long since wavered the requirement of confirmation as set out in Canon Law B23.4!

So here is my question (and it is a question): Would it be so bad to adopt a stricter policy of admission to Holy Baptism based on the requirements laid out regarding godparents?

Let’s take the idea of looking at the admission to Holy Baptism through the lens of a monastic model in a parish church. If a parish church’s baptism policy was connected into a more monastic understanding of discipleship then the approach to infant baptism could be viewed in similar terms as St. Benedict does in this chapter of his Rule. This would be no different to the theology behind infant baptism outside of a monastic understanding of discipleship with parents and godparents taking on the responsibility of making vows on behalf of the child.

In practice, the parents of a child being offered to the monastic life would need to write the petition, an unbreakable contract agreement, with the same understanding of the commitment being made if the child was of age. This would mean the same sort of rigour of instruction before an offering of the child was made. In Canon Law it states that,

No minister shall refuse or, save for the purpose of preparing or instructing the parents or guardians or godparents, delay to baptize any infant within his cure that is brought to the church to be baptized, provided that due notice has been given and the provisions relating to godparents in these Canons are observed.(Canon Law B22.4)

For every child to be baptized there shall be not fewer than three godparents, of whom at least two shall be of the same sex as the child and of whom at least one shall be of the opposite sex; save that, when three cannot conveniently be had, one godfather and godmother shall suffice. Parents may be godparents for their own children provided that the child have at least one other godparent…No person shall be admitted to be a sponsor or godparent who has not been baptized and confirmed. Nevertheless the minister shall have power to dispense with the requirement of confirmation in any case in which in his judgement need so requires.(Canon Law B23.1&4)

Now, whenever delaying baptism is discussed there are some who get uncomfortable with placing ‘hoops’ in the way. They feel that the parents will feel shunned or rejected by the church and that experience of ‘not being worthy,etc.’ will impact in their view of church in general. I understand the fear of this and can see the complex pastoral issues this raises but this is what happens when you develop such an open door policy in the first place. How do these pastoral minded objectors interpret Jesus’ challenge in Luke’s gospel,

As they were going along the road, someone said to him, “I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.” (Luke 9:57-62)

William Barclay suggests,

It may well be that we have hurt the Church very seriously by trying to tell people that Church membership need not make so very much difference; we would be better to tell them that it must make all the difference in the world. We might have fewer people; but those we had would be totally pledged to Crist. (William Barclay,The Gospel of Luke: the daily study bible (Edinburgh: St. Andrew Press, 1961) p.133)

I had a young man contact me wanting to be baptised and so I eagerly met with him to talk about it. I asked him why he felt he wanted to get baptised and he ‘just wanted to’, his family had all ‘been done’ and he had ‘missed out’. I asked if he had any experience of God. He answered by saying that he once prayed for something and it happened. I talked about what he would have to promise if he wanted to be baptised and talked about the need for a personal relationship with God through Jesus Christ. I sent him away with homework; to read Mark’s gospel and to write down any questions or confusions about what he read. I asked him to contact me in a week and we’ll chat about what he had discovered. I also invited him to come to church and to experience worship and prayer in the context of a community of believers.

He never came to church and I still wait for him to get back in touch. This is not the first time this has happened to me. I have had three previous conversations which have ended after our first meeting. All of them began with a request to be baptised. After these conversations I feel guilty that they hadn’t taken the opportunity to explore faith, I questioned whether I was putting too many barriers in the way and I beat myself up that I wasn’t able to share my faith i a way that was attractive or exciting for them.

Then I remind myself that for each of these encounters I also have stories of when I have sat with someone and share my faith with them and they now stand as faithful, practising Christians. God can and does use me sometimes!

I read the gospels and I see there Jesus asking people to follow him and many turning away and not taking him up on it. These refusals to follow Jesus don’t make Jesus change his admission policy but rather to pray and love them nonetheless. We should do the same. Keep the challenge to be a disciple but love those who feel it is too costly for them. There’s nothing wrong with being the crowd, Jesus still loved them, they just weren’t disciples with the responsibility and cost involved.

Reflection

We can all feel great pressure to make everyone we meet a Christian. The focus on mission and evangelism can be heard as a drive to increase membership in our churches but there is a distinction which needs to be heeded to stop us from selling grace too cheaply. Evangelism is not about the results. Evangelism is only about proclamation of good news; the word in greek for ‘evangelist’ means messenger, someone who speaks a message of good news. How the hearers responded was not their job, their sole purpose was to say the good news to the people. Let us not change the message so that it is favourable to the hearer. Let us instead proclaim the message faithfully and allow the hearers respond how they wish; some will hear, others won’t. Jesus knew this more than any of us.

Mission is more about establishing God’s Kingdom in our hearts and proclaiming it with our mouths and transformed lives than it is about increasing our market share. The results of mission and evangelism must remain out of our control if we are to not become manipulative or manipulated. This should not hinder the passion with which we engage in mission or evangelism we must still do it with all our heart and lives but God builds his Church. He must encounter people by his grace and he has always given humanity freedom to choose to respond or not. Allow him to take the heart ache of all those who do not listen to his voice.

Gracious Father, you came and met us in your Son, Jesus Christ, and called us to live a life as your disciples. You told us the cost and warned us of the challenge but you also showed us the glory of your resurrected life and the power of your Spirit. May we never forget reward of being in you and having you dwell within us. May we not sell that powerful experience of grace short with the people we meet.

Come, Lord Jesus

Chapter 33: private ownership by monks

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The vice of private ownership must be uprooted from the monastery.

What do I do with all my stuff?

If you read this chapter to anyone outside the Christian church (and many within it too) they’d be deeply concerned about the welfare of the monks in a monastery and would think that they were being brainwashed. I’d go so far as to say that if someone lived out this uprooting then people would intervene and think that the institution was some sort of cult. Most people want to take the benefits of monastic spirituality but few want to pay the price. I am guilty of this feeling as much as any.

This week Archbishop Justin Welby publicly invited anyone between the ages of 20-35 to join a monastic community in Lambeth Palace. This is about committing one year of your life to living in prayer and community. I was immediately grabbed by the idea. As you will know if you read my review of Parish Monasticism that my wife and I feel increasingly called to monastic life in some form. As I have prayed about this opportunity for Sarah and I to go to Lambeth for a year I have been struck by concerns that seem to be pushing themselves to the front of my mind; reasons why it might not be the right thing to do.

One of them is,

What would we do with all our stuff?

Despite all my talk about the benefits of monasticism for the promotion of discipleship amongst Christians I have never had to live out that call of poverty. I have always justified my possessions of things as being needing them for God’s glory but I’ve never been tested on that because I live in a culture that don’t expect me to get rid of things I like (in fact it’s a culture that demands that I don’t!) If Sarah and I had to downsize to one room which already had a bed and wardrobe, etc. What would we do with all our furniture that we’ve paid money for? Surely God doesn’t want us to give them away! What would I do with all my kitchen stuff? After our year Sarah and I would need to start all over again, collecting things to cook and eat with. We need them!

What about my books?!!!!!!!!

I know when God is challenging me, I don’t like it but I know when he’s doing it! In my prayer time I feel that if God is calling us to this year in Anselm’s Community then God is wanting me to look at my ‘need’ for my stuff.

My mum has saying,

It’s only stuff!

I really admire how God has worked in her life to get her to a place where that rings true but he hasn’t walked that with me yet. I don’t look forward to the day when he does it but I pray that he will give me no option!

I can hear the voices of friends and some of you, my dear readers, as we try to soften the call to get rid of all I own and give to the poor; I’ve heard it thousands of times and I’ve said it myself to others,

It’s more about your attitude to stuff rather than the stuff itself.

The problem with this statement is not that it’s not true but that it is rarely tested. We hear that get out and we persuade ourselves that we have a healthy attitude towards our stuff and that that means we get to keep them. I can’t seem to shake that Jesus meant what he said.

If someone came and asked me to give them all my books I would probable, if I’m honest, tell them nicely that I couldn’t do it but they’re more than welcome to use them. When I think about living in community I imagine my books becoming common property, available to anyone who lives in the house/monastery but I would still have a share in them. St. Benedict is calling the monks to not even have a share in property.

There is a reason why this is so difficult for our culture; it cuts to the very heart of our sickness. Individual will being exalted above communal need and consumerism being the foundation of our self-identity. We all have our stories we tell ourselves as to how we are not impacted by them but we are sick and we need help. I feel monasticism is part of the cure for our world and it is increasingly urgent to enact before we lose the power of the gospel out of fear of being ‘not relevant’ or ‘cultural acceptable’.

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The wisdom of Dietrich Bonhoeffer

I’m not always a fan of just quoting long lengths of internet sites (particularly not Wikipedia) but I’ve been re-reading Dietrich Bonhoeffer’s Cost of Discipleship which is, like all his writings, hard hitting and deeply encouraging. As I can’t just quote the whole book I do think this summary is excellent. Here it is in its entirety:

One of the most quoted parts of the book deals with the distinction which Bonhoeffer makes between “cheap” and “costly” grace. But what is “cheap” grace? In Bonhoeffer’s words:

“cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline. Communion without confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ.”

Or, even more clearly, it is to hear the gospel preached as follows: “Of course you have sinned, but now everything is forgiven, so you can stay as you are and enjoy the consolations of forgiveness.” The main defect of such a proclamation is that it contains no demand for discipleship. In contrast to this is costly grace:

“costly grace confronts us as a gracious call to follow Jesus, it comes as a word of forgiveness to the broken spirit and the contrite heart. It is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: “My yoke is easy and my burden is light.””

Bonhoeffer argues that as Christianity spread, the Church became more “secularised”, accommodating the demands of obedience to Jesus to the requirements of society. In this way,

“the world was Christianised, and grace became its common property.”

But the hazard of this was that the gospel was cheapened, and obedience to the living Christ was gradually lost beneath formula and ritual, so that in the end, grace could literally be sold for monetary gain.

But all the time, within the church, there had been a living protest against this process: the monastic movement. This served as a “place where the older vision was kept alive.” Unfortunately, “monasticism was represented as an individual achievement which the mass of the laity could not be expected to emulate”; the commandments of Jesus were limited to “a restricted group of specialists” and a double standard arose: “a maximum and a minimum standard of church obedience.” Why was this dangerous? Bonhoeffer points out that whenever the church was accused of being too worldly, it could always point to monasticism as “the opportunity of a higher standard within the fold – and thus justify the other possibility of a lower standard for others.” So the monastic movement, instead of serving as a pointer for all Christians, became a justification for the status quo.

Bonhoeffer remarks how this was rectified by Luther at the Reformation, when he brought Christianity “out of the cloister”. However, he thinks that subsequent generations have again cheapened the preaching of the forgiveness of sins, and this has seriously weakened the church:

“The price we are having to pay today in the shape of the collapse of the organised church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptised, confirmed, and absolved a whole nation without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving… But the call to follow Jesus in the narrow way was hardly ever heard.”

Reflection

There’s not much more I can add to that. Re-read those words at the end,

The price we are having to pay today in the shape of the collapse of the organised church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptised, confirmed, and absolved a whole nation without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving… But the call to follow Jesus in the narrow way was hardly ever heard.

Many will say that he was speaking specifically to Nazi Germany but I say we too quickly soften nd justify that which is painful to hear.

I know what I need to pray through and start working on in my discipleship and it is this challenging call to start giving away my stuff to prove to myself alone that I have the right attitude to stuff… I might have to build up to giving away books!

Lord Jesus Christ, your call on our lives is complete and unwavering. You demand obedience because a softened version of discipleship doesn’t change the world. Grant to us the strength and help you promised in your Holy Spirit and lead us always in your path.

Come, Lord Jesus.