“Most of us have no idea how our brain works. This has strange consequences. We try to talk on our cell phones and drive at the same time, even though it is literally impossible for our brains to multitask when it comes to paying attention. We have created high-stress office environments, even though a stressed brain is significantly less productive. Our schools are designed so that most real learning occurs at home. This would be funny if it weren’t so harmful.”
– John Medina, Brain Rules: 12 Principles for Surviving and Thriving at Work, Home, and School (p.2)
I have been thinking a lot about how I can improve my thinking, learning, and doing, with the hopes of improving my academic, professional, and creative endeavors. I’ve only read about 20 pages of Brain Rules but so far I’d highly recommend it. Not only is it full of helpful information on how to improve our thinking and doing, it’s an incredibly interesting read. You can also check out the 12 Brain Rules here.
“The initiative is always literally with God. When God forgives our sin, he is not changing his mind about us; he is changing our mind about him. He does not change; his mind is never anything but loving; he is love. The forgiveness of sin is God’s creative and re-creative love making the desert bloom again, bringing us back from dry sterility to the rich luxuriant life bursting out all over the place. When God changes your mind in this way, when he pours out on you his Spirit of new life, it is exhilarating, but it is also fairly painful. There is a trauma of rebirth as perhaps there is a trauma of birth. The exhilaration and the pain that belong to being reborn is what we call contrition, and this is the forgiveness of sin. Contrition is not anxious guilt about sin; it is the continual recognition in hope that the Spirit has come to me as healing my sin.
So it is not literally true that because we are sorry God decides to forgive us. That is a perfectly good story, but it is only a story. The literal truth is that we are sorry because God forgives us. Our sorrow for sin just is the forgiveness of God working within us. Contrition and forgiveness are just two names for the same thing, they are a gift of the Holy Spirit; the re-creative transforming act of God in us. God does not forgive us because of anything he finds in us; he forgives us out of his sheer delight, his exuberant joy in making the desert bloom again.”
– Hebert McCabe, “Hope” in God, Christ and Us, p. 16-17.
I think this is the kind of ground-level theology that would make Stanley Hauerwas and Douglas Campbell happy.
What are your thoughts on the above quote from McCabe?
The decisive point, however, is this. The second presupposition of a fruitful discussion between them and me would have to be that we are able to talk on a common plane. But these people have already had their so-called orthodoxy for a long time. They are closed to anything else, they will cling to it all costs, and they can adopt toward me only the role of prosecuting attorneys, trying to establish whether what I represent agrees or disagrees with their orthodoxy, in which I for my part have no interest! None of their questions leaves me with the impression that they want to seek with me the truth that is greater than us all. They take the stance of those who happily possess it already and who hope to enhance their happiness by succeeding in proving to themselves and the world that I do not share this happiness. Indeed they have long since decided and publicly proclaimed that I am a heretic, possibly the worst heretic of all time. So be it! But they should not expect me to take the trouble to give them the satisfaction of offering explanations which they will simply use to confirm the judgment they have already passed on me.
Karl Barth, Letters 1961-1968
Quoted in Confessing Christ for Church and World by Kimlyn Bender
Clement of Rome on the resurrection (from his first epistle to the Corinthians, chapter XXIV):
“In being neighbor to man . . . He does not need to fear for His Godhead. On the contrary . . . God shows himself to be the great and true God in the fact that He can and will let His grace bear this cost, that He is capable and willing and ready for this condescension, this act of extravagance, this far journey. What marks God above all false gods is that they are not capable and ready for this. In their otherworldliness and supernaturalness and otherness, etc., the gods are a reflection of the human pride which will not unbend. . . . God is not proud. In His high majesty He is humble.”
– Karl Barth, CD IV/1:159