I went to the LCMS church service and Sunday school class last Sunday morning.
A. At the LCMS service, the pastor preached about John 8:33-38. Jesus
is appearing before Pontius Pilate, the Roman governor of Judea. The
two interact about whether Jesus is a king, and Jesus states that his
kingdom is not of this world. “So you are a king””, Pilate responds.
Jesus then affirms that he (Jesus) came into the world to be a king and
to bear witness to the truth, and that anyone who is of the truth
listens to him. Pilate replies, “What is truth?”
The pastor speculated that Pilate, somewhere inside, may have hoped
that Jesus was who Jesus claimed to be: a different kind of king. During
this time, Tiberius was emperor. Tiberius did not particularly want to
be emperor and let his mother and certain subordinates govern, so Pilate
was not entirely sure who was in charge and whom to appease.
The pastor talked about how many treat truth as foggy. We live in a
postmodern era, and the pastor quoted a performance artist, who asked
why one person’s experience of something should be considered more
authoritative than anyone else’s. Moreover, we rationalize to avoid ill
consequences or to feel better about ourselves. The pastor’s ultimate
point was that Christians live with the embodiment of truth, Jesus
Christ, who observed God’s commands of truth and saves us.
B. The youth pastor talked about how it was conventional for people
to fight to be king, but Jesus is unusual in that he laid aside his
kingly glory to give others the crown.
C. The Sunday school class got into the Nestorian controversy in the
fifth century and the seventh century controversy over whether Jesus had
one or two wills.
Nestorius was the bishop of Constantinople, which was a significant
and prominent position, as Constantinople was the capital of the Roman
empire. Nestorius believed that Jesus had a divine nature and a human
nature, but he saw the two natures as like two boards glued together
side by side: they did not mix with each other. He also opposed calling
Mary the bearer of God, saying that it was more accurate to call her the
bearer of Christ. Cyril of Alexandria opposed Nestorius on this,
maintaining that Mary was the bearer of God by being bearer of the
God-man. Not long after Cyril died, the Council of Chalcedon sought a
solution to the controversy, declaring that Jesus had a divine nature
and a human nature that were distinct and yet in one person. The divine
nature influences the human nature without overwhelming it.
The teacher told a story about Cyril. Cyril was a cantankerous man.
After he died, one person wrote to another person, saying that Cyril is
with the angels. “Let’s hope they don’t send him back!”, the other
person said.
In Matthew 26:39, Jesus asks God, if it is possible, to take from him
the cup of suffering and death that he is about to experience, but
Jesus then says, “Not my will, but yours be done.” The question
Christians asked on the basis of this passage is whether Jesus has a
will that differs from that of God the Father. In the seventh century,
Maximus the Confessor and the pope, Martin, affirmed that Jesus had two
wills, one divine and one human. The emperor, however, held that Jesus
only had one will. Maximus’ tongue was cut out and his right hand was
mutilated, so that he would neither speak nor write. According to the
teacher, the rationale behind Maximus’ position was that Jesus had to
have free will, like human beings, in order to assume and to transform
human nature. God could have unilaterally gotten rid of sin, but the
fact that God became a man indicated that God sought to do so by
assuming and transforming human nature. To be truly human, Jesus had to
have free will: the ability to say “no” to God.
The rationale of the monothelite (one will) position was probably
that Jesus was God and thus only had a divine will. I do not know how it
interpreted Matthew 26:39. I read ahead on that Robert Wilken article
we are going through, and the two-will position held that, ultimately,
Jesus’ will was not separate from that of the Father because Jesus
submitted to the Father. That sounds like a way that “one-will”
advocates could explain away Matthew 26:39: by saying that Jesus’ two
wills were actually only one will. But apparently it was the position of
the “two-will” people.
As is often the case, people in the class wonder why ancient
Christians were so worried about these issues. Why not simply accept
what the Bible says—-that Jesus was human and divine—-without trying to
understand how that was the case? The teacher’s response has been that
humans are thinking beings, and that our interpretation of the Bible
benefits from two thousand years of Christian history, which contains
such struggles. Maybe. I just wonder what headway the church fathers
made. I have long agreed with Wilken that the Chalcedonian council
artificially acknowledged and tried to hold together tensions, without
explaining how the tensions conceptually hold together. Reading ahead
after I came home, I see that debates continued after Chalcedon, so I
wonder if they ever reached a solution.