I Timothy 2:1-7

I Timothy 2:1-7 (NRSV)

 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, ² for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. ³ This is right and is acceptable in the sight of God our Savior, ⁴ who desires everyone to be saved and to come to the knowledge of the truth. ⁵ For

there is one God;

there is also one mediator between God and humankind,

Christ Jesus, himself human,

⁶      who gave himself a ransom for all

—this was attested at the right time. ⁷ For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

 

Year C

September 18-24

September 18, 2016

Cross~Wind

Title: Recovering the Language of Prayer

Introduction

I am from Minnesota. I did not have a lot of the distinctive Minnesota language. Our family was largely German in a Norwegian territory.  Yes, mom did say, “You betcha” and “Don’t you know.”

Hearing someone speak a different dialect naturally makes us wonder from where the person has come. A good linguist can offer a good guess. This makes me think of the musical My Fair Lady.

However, times are changing.

Don Graham, an English professor at the University of Texas at Austin, likes to tell the story of a student who once worked as a cowboy. "Wore hat and boots," Graham says. "He was the real deal." At the end of the academic year, the student told Graham that he was the only professor who ever spoke English. Of course, what he meant was the professor spoke his language, that is, Texan. You have heard that distinctive twang and drawl that becomes almost an attitude, from the first "howdy" to the last "thank you, kindly." Conversation can be as extreme as the landscape in Texas, where locals will tell you it gets hotter than a stolen tamale and the wind blows like perfume through a prom.

My first exposure to Texans was not such a good one. I was present at Asbury Seminary when a large group of future clergy enrolled from Texas. To put it blunt, they became obnoxious during football season. They had their hats and boots on during the game. In our student center, television broadcast most of the Dallas Cowboys games. In those days, the 70s, they had a very good team. In any case, I got to the point where whoever played the Cowboys was my favorite team that day.

I came across an article that suggested that Texas is losing its twang.[1] The Lone Star State's famous drawl, which was once as much a part of Texas culture and identity as longhorn cattle and reverence for the Alamo, is quickly disappearing.

For example, at one time 80% of Texans interviewed by university researchers had traditional Texas accents, ranging from the East Texas drawl made famous by Matthew McConaughey to the nasal West Texas Twang of Laura Bush. Now, just a third of research subjects have a measurable Texas dialect.[2]

The biggest reason is one many of us would expect. Texas is not a closed system. It watches the same movies and television shows everyone else sees. The result is more Texans who, when they speak, sound like they grew up in Illinois than in "San Antone." To be sure, their hearts still overflow with that iconic Texas pride (some might call it arrogance, but I digress) but their language is losing its distinctive Texas sound.[3]

Did you know that you never have to ask a man if he is from Texas? If he is, he will tell you on his own. If he ain't, well, there is no need to embarrass him.

            Texas is not the only place that is losing what many think of as a charming feature of American identity. Even the valley girl speak we find in southern California or the “fuhgettaboutit” in New York and New Jersey, have experienced decline.

            Christianity has its language as well. Each denominational tradition has its local language. Some students of the churches would suggest that it is in the process of losing its distinctive language in order to have relevance to the secular culture.

            More than that, the church has a distinctive language that is prayer. Is the church losing that language? Are you losing the language of prayer?

Application

            The interests of the rest of the world can grab our attention. As Christians, we are still human. We are still susceptible to all the misguided attitudes and behaviors of anyone else. We forget the simplicity of why we gather as a people to make disciples for Jesus Christ to transform the world.

We need to recover the language of prayer.[4]

Are you impatient with the pace of your spiritual growth? Thank God for the growth you have made thus far.

Do you feel unforgiving toward another? Some of you will recall the theme of the Don Henley song, “The Heart of the Matter.”  

You keep carrying that anger; it’ll eat you up inside, baby

 I’ve been trying to get down

To the heart of the matter 

But my will gets weak 

And my thought seem to scatter

But I think its about forgiveness

Forgiveness 

In a partisan time, when most of us have probably chosen political sides, Paul has some challenging counsel. He would have us recover the language of prayer.

First, pray with a bi-partisan, apolitical accent.

"For kings and all who are in high positions," he writes. It is as if Paul was saying, "Make sure your prayers retain that unique accent -- you know, the sound of someone not just praying for oneself or those one knows, but praying for the entire world and those who are in power. That is our thing. That is our twang. Don't let it get watered down!"

We spend so much time trying to convince people to vote our way. We seem convinced a Christian could only vote for one person in this particular election. Maybe we need to ask the Lord to bless the President in every way, no matter who the President might be.[5]

Second, let us be honest. The prayers of God's people often take on different emphases, divergent accents, based on a whole host of factors such as geography, political persuasion or denominational tribe.

Right here in town, we have a quite different prayer in our clergy meetings between when the priest prays as over against one of our non-denominational ministers prays. I have been in urban, suburban, and rural settings. The focus and content of prayer can change immensely, given our setting. Such diversity is important. We have our unique voice in prayer, even as we have our unique application of the English language. Yet, underneath the diversity in our prayers is the unity of our prayers to God the Father, through faith in Jesus Christ, and in the power of the Holy Spirit. 

Praying is no easy matter. It demands a relationship in which you allow someone other than yourself to enter into the very center of your person, to see there what you would rather leave in darkness, and to touch there what you would rather leave untouched.[6]   

Third, let us be honest. The prayer life of most Christians has an accent or twang that is intensely self-focused.

When we say "thank you" it is usually for the blessings in our life. We ask for help most often for ourselves. In this church, thankfully, we have regular reminders in the bulletin and on email to intercede for others.  

"Prayer is made of attention. It is the direction towards God of all the attention that the soul is capable of. The quality of the attention makes for much of the quality of the prayer. It cannot be replaced by the heart's warmth." This comment by Simone Weil reminds us that prayer is not essentially request or routine, but kavvanah, focus, intensity, intention. It is the soul's upward climb. ... 

 Prayer comes to pass, writes Heschel, "When we forget ourselves." Perhaps our society's increasing focus on the self and our inability to pray are related. 

 As we concentrate on each quiver of self-regard, we push away the self-forgetfulness that is central to prayer. So in contrast to all the places that propose to help you to realize yourself, fulfill yourself, celebrate yourself, perhaps our motto should be: "Forget yourself -- come to synagogue and pray."[7] 

Remember, our passage tells us to pray for everyone, and an example is to pray for those who have political authority. God can work through others. Your personal life will expand in peace, godliness, and dignity. Remember that this kind of prayer accent is "right and acceptable."[8]

Fourth, remember that this God, to whom we pray, has been revealed to us through Jesus Christ.

Why is this important? This God desires the salvation of everyone. The sacrifice of the life of Jesus paid the price, the ransom, for the salvation of all persons. We are all captives to our sinfulness. We can try to change our ways, fix our mistakes and get ourselves on the right track, but our efforts are always going to fall short. In his letter to the Romans, Paul admits his own frustration when he says, "I am of the flesh, sold into slavery under sin. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate" (7:14-15). The Father sent the Son, who enjoyed life within the love of the Trinity, to live among us, to suffer and to die “for us.” He did all this to redeem us. [9] We know God truly because of Jesus, and therefore he is our mediator. A mediator in the legal profession tries to make peace between two warring parties. In this case, in Christ, we know that God is not at war with us, but we have been at war with God. Christ, in the sacrifice of his life, has shown the love of God for us. Through him, we come into the presence of God in prayer.[10]  Jesus is also fully human, showing us that God fully identifies with us and helps us in our struggles.[11] 

Conclusion

Perhaps you have never thought about it this way, but the privilege of prayer is also the responsibility of prayer. If Christ gives us access to divine mercy and power then there is a moral responsibility for us to use that access to affect the most change among others and bring the most blessing to others as possible.[12]

This issue was of such importance to Paul that he made it the first pastoral issue on his list of leadership "musts" for Timothy, his young successor. You see, if this particular "accent" fades then the world has lost something far greater than the sound of Texans talkin' funny. We will have lost the presence of a people inviting the power of God upon a planet and people who desperately need it. "Y'all" is something we can live without, but true Christian prayer, that we simply cannot.

May our prayers never lose their twang.

May our supplications never lose their distinct drawl.

May we always be a people whom people can hear from a mile away with a very peculiar accent: the sound of people praying for all persons, including their political leaders, and not just for themselves.  

Going deeper 

            I Timothy 2:1-7 is liturgical or public prayer. The transition between these two sections seems awkward. To some scholars, it may suggest the hand of a later editor who had both personal and creedal sources before him.

This portion of the pastoral letter focuses primarily on issues of worship (2:1-3:16). The church faces disruptive personalities ("false teachers") and the hazardous, haphazard upwelling of wrong doctrine -- not to mention its precarious position amidst first-century opposition.   

The body of this letter (2:1-6:19) opens with a deceptively simple command to pray and to make that prayer all-inclusive. In 2:1-7, Paul asserts that there are both good social reasons (the desire to live in peace and quiet) and good theological reasons (there is truly only one God and one Redeemer) for this call to universality in prayer.   

I Timothy 2:1-7 (NRSV)

 First of all, then, I urge that supplications, [Prayer for help in personal need. The first type of prayer, dehsiV, means request and Paul often uses it (1 Timothy 5:5; 2 Timothy 1:3; Romans 10:1; 2 Corinthians 1:11, 9:14; Ephesians 6:18; Philippians 1:4, 19; 4:6). It is a cry for help, an expression of need and can entail an intense cry of lamentation.] prayers, [entreaty for beneficial outcomes. The second type of prayer, proseuch, is more of a general prayer term and can even denote a place of prayer.] intercessions, [petition for others in need. The third type of prayer Paul lists is enteuxiV "intercession." Paul uses the verb form in Romans 8:27 to denote the intercessory role of the Holy Spirit and in Romans 8:34 to describe Christ's intercession for believers. He also uses the verb form in Romans 11:2 to describe Elijah's complaints to God against Israel. In secular literature, the term includes the notion of a petition to one's superior, who is often the king. In light of how Paul uses the term in Romans and in light of how the term appears in secular literature, here enteuxiV probably has the connotation of intercessory petitions made on the behalf of others to a superior, which in this case is not a king, but God.] and thanksgivings [thanksgiving for blessings received. The final type of prayer on Paul's list is the eucaritia "prayer of thanksgiving" in which thanksgiving should be made for all people. While there is certainly some overlap in these categories of prayers, the above distinctions can be helpful.[13]] be made for everyone, [Paul identifies prayer as the main activity of a Christian community. The exhortation for Christians to pray in worship seems obvious enough; however, there is a bit of a twist in his urgings. The Christian community's prayers are for everyone. Prayer is the first cause, the vital heartthrob of Christian public worship. Without prayer, the church is empty, no matter how full. With prayer, the church is empowered, no matter how empty. As Paul places all these types of prayers together, he stresses that all prayer should be for all people.[14]] ² for kings and all who are in high positions, [Paul's first directive is that everyone should be included in prayer, with "kings" and those in "high positions" just one example from that extensive list. Prayers for political leaders had long been a part of Jewish worship. Paul wants to make sure that the practice that is a heritage from Judaism's worship is one that Christian congregations adopt as well. Christians and Jews were both suspect in the larger pagan society because they refused to worship the emperor or to pray to him. However, Christians could and should pray for the emperor and all others in positions of authority.  The concern expressed here is consistent with the discussion of Christian obedience to the secular authorities in Romans 13.] so that we may lead a quiet [this call to "quietness" perhaps contrasts with the excessive eschatological expectations and excitement that rippled through the faith community.] and peaceable life [By linking the possibility of peace and quiet to prayers for those in authority, early Christians, for good or ill, experienced directly the whims and temperaments of the civil rulers under which they lived. It appears that Paul wants his communities to be perceived as peaceful religious groups and therefore free from the watchful eye of the secular authority. Hence, there is a very practical concern here: At a time of tension in which Timothy is attempting to maintain churches, it is most important to stay focused on the spiritual matters and out of the spotlight, keeping distant from any political intrigue. The central issue is the attitude of the church toward kings and those in authority.  It may be the question of public prayer for the emperor cult.  The reason for such prayer is that they will have freedom to live on their own and that these people may receive the salvation offered in Christ.  In obeying authorities and praying for them, Christians believed they were rendering to Caesar what belongs to Caesar.  Some scholars would say that the author has a piety that is at home in church and world, while Paul had a tension between two worlds.  Moderation is the key note.  This desire for "peaceableness" counterbalances the more strident urgings in I Timothy 1:18 to "fight the good fight" for truth.] in all godliness [Godliness is an often-repeated term in the pastorals to denote the essential faith and reverence that defines the Christian life.] and dignity ["Dignity" describes an attitude that demands respect, a quality all Christians are to express. The idyllic life Paul describes here, one that is quiet and peaceable, is a life characterized by inner tranquility. He makes this tranquil existence definitively Christian by the additional qualities of "godliness" and "dignity." Practicing inclusive prayer and demonstrating godliness and dignity are particularly right and proper in worship because these attitudes reflect God's own intentions.]

[Yet it is important to remember, "This statement is made against the backdrop of the pax romana, the 'Roman peace,' and suggests that Paul may not have intended it to be valid everywhere and for all times".[15] Moreover, emphasizing the church's peace does not cohere with one of the major themes of this passage that is the inclusive nature of salvation. Paul's statements in this passage show that his primary concern is for the availability of salvation for all and not necessarily for the church's peaceful existence.[16] Therefore, one could read verse 2 as parenthetical. Christian prayers are for all people, including secular rulers, and, because of praying for all people, believers will have peaceful lives. On this reading the emphasis remains on prayer for all people and how engaging in such action results in better lives for Christians. If believers pray for all people and do not become exclusivist in nature, they will live devoid of conflict. Such willingness to include all people in their prayers shows outsiders that believers are not antagonistic to society. This behavior contrasts with the false teachers who bring in dissension and dishonor upon the church (1 Timothy 1:3-4, 6-11, 19-20; 4:7; 6:20-21; cf. 3:7). Here Paul emphasizes that true teachers and true Christian behavior does the opposite.[17]]

[There is a passive quality to Paul's advice. Paul believes that Christians make the best witness to the secular world by remaining dignified and prayerful. This advice is not the social gospel that many activists favor. One can only wonder if the practical exigencies of spreading the gospel in the first century Mediterranean world had not diluted Jesus' original teachings that seem to suggest a more radical social upheaval. However, to Paul, now that Christ's return (parousia) was not imminent, it seemed more faithful and safer to alter the strategy.] ³ This is right and is acceptable in the sight of God our Savior,

⁴ who desires everyone to be saved [Living quiet, peaceful and prayerful lives would not only protect the fledgling communities, but also bring about the salvation of everyone. No matter how one attempts to clarify the issue, this verse along with Romans 13 raises the continuing theological dilemma of a Christian's responsibility to obey secular authority, even if unjust, or to serve in the military. The author makes the theological assertion that God desires the salvation of everyone. Throughout the Pastoral Epistles, the focus is on the saving grace of God made possible by Christ. The explicit inclusivity of the assertion here may have a direct bearing upon the teaching offered by gnostic "false teachers" -- or even against Jewish claims to exclusivity. In a discussion of the doctrine of election, Barth stresses that we see here the unlimited quality of the divine will in Jesus Christ toward the salvation of humanity in intention and sufficient for the salvation of all people.[18]] and to come to the knowledge of the truth. [The verse is representative of John.  "Truth" is Christian faith.  There may have been a tendency toward exclusiveness. The phrase has a distinctly gnostic ring to it, but here the "saving knowledge" is available to all, not just a select few. Barth will stress that it is not enough to have the objective knowledge of the objective revelation of the divine will in Christ. The Holy Spirit brings people to the subjective knowledge of the truth that frees humanity for faithfulness to God.[19]]

⁵ For

there is one God;

[The author makes a transition in verses 5-6. Using an earlier creedal formulation (of which there were many in the early Church, as in Mark 10:45, he moves from the subject of behavior to one of doctrinal truth: God is one. Barth will discuss such a doctrinal truth under the topic of divine freedom that focuses on the unity of God. Of course, any Jew would affirm this monotheistic statement of divine identity. The high-modern era of systematic theology was fixated on God, nervous about talking about the Spirit and ran from talking about Jesus. High-modern theologians only wanted to talk about God, and even then in abstract terms like "The Ground of Being." However, the significant part of the Gospel is not "Ground." It is Jesus. Jesus is our all in all.[20]]

there is also one mediator between God and humankind, 

Christ Jesus, himself human,

[Then, the author makes a crucial distinction that separates Christianity from its Jewish roots and from any other religion: God has only one mediator between divinity and humanity. This one mediator is Jesus. The description of Jesus as "mediator" is ambiguous. A mediator implies that at least two parties are estranged. Mediation implies that both parties must compromise to find middle ground. This is not what Paul intends for his readers to understand. It is better to see Jesus' role as mediator as, in reality, more of a defense advocate for his human clients who have, because of the sin of Adam, no legal ground to stand on. God may choose to be gracious, but it is not because anyone or anything forces God to compromise. Of course, this does not mean that Jesus is an intermediate being, a third being between God and humanity.[21] Irenaeus (Adv. Haer. 5.17.1) appealed to this passage to the work of the Mediator in the reconciling of the Father to the offending by humanity of its sin. Augustine would follow this line of thought. He went further in his Confessions (10.68) and City of God (9.15.2) that Christ is Mediator only in accord with his humanity. The notion influenced Latin Scholasticism. The notion is behind the satisfaction theory of Anselm.[22] John Calvin (Institutes 2.12ff) would use this passage in a similar way, although he emphasized that the divine-human person is the bearer of the office of Mediator. As Barth puts it, Good Friday makes Jesus the mediator and Easter Day reveals, confirms, and brought it into effect. This means Jesus is the one who represents us, who bears the sin of the world, and reconciles the world with God.[23] Pannenberg concludes that reconciliation cannot come solely from the Father. It must happen on the side of humanity as well. In exemplary fashion, this took place in Jesus of Nazareth. Jesus vicariously reconciles in his own person the independence of humans all creatures to God. Therefore, he is the Mediator between God and us, as this passage makes clear. He is Mediator by his death because the acceptance of death was the extreme consequence of the self-distinction of the Son from the Father. By this death, Jesus Christ made room for the glory of God and for the existence of others alongside Jesus.[24]]

⁶      who gave himself a ransom for all

[Jesus effected the successful mediation by offering himself as a ransom for all. Jesus is not only a mediator, he is also the ransom paid. The notion of ransom has a close connection to the theme of expiation and a relation to the explanatory words of the Lord’s Supper.[25] A ransom implies that someone abducted humanity. Hence, Jesus, in reality, becomes the mediator between God and Satan who appears willing to release his human bounty if Jesus becomes the payment in kind. Here is an articulation of a "substitution" theory of atonement. This ransom quality (literally redemption or buying back out of slavery) is the most important component of Christ's qualities for the Pauline argument for inclusivity. Christ as a "ransom for all" makes Christ the Savior for all.]

—this was attested at the right time.

 [The author subtly shifts the focus back from Christ's sacrifice to God's ultimate plan. God determined the time of salvation. There are no divine errors in time-keeping. The cross came at the "right time."]

[Shorter than other creedal statements in Paul (compare Philippians 2), this "Credo" stresses the humanity of Jesus and says nothing of Christ's pre-existence. Furthermore, both here and in Philippians there is no mention of the Holy Spirit; rather, the focus is on the first two persons of the Trinity. Not too much should be read into this. It shows that in the first century of the Church, Paul and others were free from strict and complete doctrinal formulations.] 

⁷ For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

[Also part of God's perfectly timed plan for salvation is the divine choice of a proclaimer. Paul defines himself as "herald," "apostle" and "teacher." Again, it would appear that Paul might have some Gnostic disclaimers in mind for he emphasizes his role as "teacher" by more fully explaining his mission as to "the Gentiles in faith and truth." It is a startling and graceful clause. While humans may wonder about the timing of God's revelation, Paul is secure that God has revealed this final stage of salvation history in God's own time and in God's own way. This declaration also serves Paul's contention that God has called him especially for his mission to the Gentile world. He is not only a herald of the good news, but an apostle. Paul's parenthetical comment that he is telling the truth and not lying suggests two things: (1) that many people in the early church scorned his claim to be an authentic disciple (see Galatians), and (2) that the intent of Paul is that more people than just Timothy read this letter. Given the close relationship that Timothy had with Paul, it is inconceivable that Timothy would doubt his mentor's claim.]

[The call to pray for secular leaders, followed by the doctrine of Jesus as mediator, may have a more subtle connection. After all, religious beliefs do have political and secular implications. For example, the Roman Emperor perceived himself to be a mediator between humans and the gods. Hence, for the author to move abruptly from behavior to belief is more of a radical transition than one might suppose. With a theological perspective that is so implicitly political, it is no wonder that the author urges Timothy to maintain dignity and peacefulness.]

[In conclusion, Paul reminds his readers that the quality of the inner life of prayer effects enormous power in the outer world.] 

---

[1]  --Molly Hennessy-Fiske, "Texas talk is losing its twang," The Los Angeles Times Website. January 17, 2013, latimes.com. Retrieved April 4, 2013.

[2] According to Lars Hinrichs, a linguistics professor at the University of Texas.

[3] I came across a list of 10 Texas Sayings.

 1. It's so hot, the trees are bribing the dogs.

 2. Lettin' the cat outta the bag is a whole lot easier'n puttin' it back in.

 3. If you're ridin' ahead of the herd, take a look back every now and then to make sure it's still there.

 4. If you get to thinkin' you're a person of some influence, try orderin' somebody else's dog around.

 5. Never kick a cow chip on a hot day.

 6. If you find yourself in a hole, the first thing to do is stop diggin'.

 7. Don't squat with your spurs on.

 8. It don't take a genius to spot a goat in a flock of sheep.

 9. Always drink upstream from the herd.

 10. Never miss a good chance to shut up.

 

[4] Do you feel overwhelmed by problems? Pray for the burdens of others.

            Are feelings of resentment arising toward a person? Give thanks for that person.

            Do you feel alone and uncertain? Pray for wisdom.

Do you feel critical of others? Thank God for the person and ask God to make them a blessing.

Do you feel bitter where another succeeded and you have failed? Pray for their continued success. 

[5] Yes, we want peaceful lives. However, do our prayers include a prayer of peace for those who live far away? In fact, maybe our prayers for others to the Lord, the giver of life, will bring an increasingly peaceful life our way.

[6] --Henri J.M. Nouwen, With Open Hands (Ave Maria Press, 2006).

[7]  --Rabbi David Wolpe, Off the Pulpit e-newsletter for July 14, 2011, sinaitemple.org/learning_with_the_rabbis/writings/index.php.

[8] Too often -- perhaps because of the same influences, like pop-culture, that water down regional dialects -- our prayers become too apathetic and are absent any language that, with hope, calls upon God to right wrongs, overturn injustice and instill peace, not just in the age to come but also in the age that is. When we fail to do this we are losing part of our distinctly Christian voice, which proclaims that God not only "exists" but that, through the prayers of God's people, God is active, loving, immanent and able.

God, to whom we pray, specifically says that prayers for everyone, including our leaders, are a good thing. Again, what more do we need? Seems pretty straightforward.

[9] Those words ring terribly true, do they not? We are slaves to sin and need rescuing. Fortunately, says Paul, Jesus "gave himself a ransom for all" (v. 6). Jesus took personal action to buy us out of slavery. A ransom that Jesus offered was his own life through a crucifixion that was the worst possible way to die. Fleming Rutledge, a retired Episcopal priest, says, "Crucifixion was specifically designed to be the worst of the worst. It was so bad, good Roman citizens didn't discuss it in public." The death of Jesus was a ghastly sight. On the cross, says Rutledge, we see Jesus Christ "giving up not only his life but also his position as ruler of the universe and Lord of all that exists, suffering something degrading, dehumanizing and shameful." Moreover, why did he sacrifice everything? Why did he do it? For our redemption. To be our ransom. Innocent Jesus died so that all of us could receive rescuing and forgiveness, becoming right with God. 

[10] This is why the Apostles' Creed says that Jesus is God's "only Son" -- that is his relationship to God. The creed also says that he is "our Lord" -- that is Christ's relationship to us. As the only Son of God and as our Lord, Jesus has a unique relationship with God and with humanity. A mediator bridges a gap, and only Jesus can bridge the gap between God and us. A mediator is someone who stands in the middle of two parties and tries to make peace between them. In order to achieve reconciliation, "he must have a relationship with the two parties," writes Brian Mattson, a scholar of public theology. Jesus is the Son of God who is also one of us.

[11] Jesus is an authentic human, not an artificial product.  The true humanity of Jesus helps him to identify with us and really help us in our struggles. The letter to the Hebrews says that Jesus is able to "sympathize with our weaknesses" (4:15); because "he himself was tested by what he suffered, he is able to help those who are being tested" (2:18). The humanity of Jesus enables him to be with us in all of the difficulties we face. He accompanies us, just as he accompanied people in his earthly life. The English priest Samuel Wells has written a book called A Nazareth Manifesto, in which he reminds us that Jesus spent most of his life in the town of Nazareth, simply living with people. The stories of the gospels focus mostly on the end of his life on earth, leaving out the years that he was simply "Immanuel," the name that means "God with us."

"Jesus is Immanuel before he is Savior," writes Wells. "By overcoming our isolation, Jesus saves us." Therefore, the second ingredient in the make-up of Jesus is that he is truly human, right beside us, sympathizing with our weaknesses and helping us when we are tested.

[12] The unique voice, the accent of Christian prayer, should be such that it is distinct from that of the self-righteous and self-important "all hat and no cattle" Pharisee praying in the public square, who can only be heard asking for that which blesses himself. No, we must call upon God to cure our neighbor's cancer, to spread his fame to unreached peoples, to open up wells in Africa, to protect our nation and to bless our president or prime minister even if we did not and would never vote for him or her. That is what we must do. That is the unique twang and drawl of Christian prayer.

 

[13] (William D. Mounce, Pastoral Epistles, Word Biblical Commentary [Nashville: Thomas Nelson Publishers, 2000], 79-80)

[14] (Mounce, 79).

[15] (Mounce, 81)

[16] (Mounce, 81)

[17] (Mounce, 81)

[18] Church Dogmatics II.2 [35.3] 71, 421-2.

[19]  (Barth 2004, 1932-67), IV.4, 29.

[20]  (Barth 2004, 1932-67), II.1 [31.1].

[21]  (Barth 2004, 1932-67), III.1 [41.1] 53.

[22]  (Pannenberg 1998, 1991), Volume 2, 405.

[23]  (Barth 2004, 1932-67), IV.1 [59.3] 313.

[24]  (Pannenberg 1998, 1991), Volume 2, 450.

[25]  (Pannenberg 1998, 1991), Volume 2, 418.