Extravagant Love

The word Extravagant means to exceed the limits of reason or necessity.

That is the kind of love Jesus exhibits. Jesus didn’t need a throne; he had one already. Jesus didn’t need men. Who needs broken clay jars? Jesus has authority over everything; in Him everything that is, was made. God made man in His own image and Jesus is jealous enough for even the image of God, that He could not allow the dishonor of the fall to stand. He wanted God’s creation to fulfill its creation purpose; to live in harmony worshiping God.

So Jesus took on flesh; the infinite took on the limits of creation. The king became a carpenter’s son. He slept in open boats and ate meals. He argued with self-righteous hypocrites and endured the confused bombastic yapping of His apostles.

The Maker let His creation slap him, tear His beard out and nail iron into His flesh. Iron, which was made in and through Jesus, Jesus allowed to be driven through the flesh He didn’t need, to die a death we caused, to win us back to a Father we rejected.

This is a love that exceeds the limits of reason and necessity.

Story as Catechism

Part 1: Blank Canvases

Fairy Tales are more than true; not because they tell us that dragons exist, but because they tell us that dragons can be defeated.” – G.K Chesterton

If God were to give you a series of blank canvases and instruct you to fill them with images of how you see the world in light of his blessings, what would you paint? How? Would you plan it out? Would you learn how to draw so your trees were trees?

What if He told you these panels would hang in your house in heaven? Your walls will not adorn Rembrandts or Van Gogh’s, but your own works. What kind of care would you take?

Continue reading “Story as Catechism”

The God who calls

Therefore the strongest argument that can be opposed to the previous one is to be found in the fact that God made a distinction between Isaac and Ishmael and between Jacob and Esau, who were born in the same way of Abraham and Isaac. Nevertheless, Ishmael, no matter how much he desires it, cannot be the heir. No, the seed of the promise, which has the call and, over and above the first birth, has the second and regeneration, is given the preference. But this is the source of perpetual war from the beginning of the world to the end, not about trivialities but about that glorious title “church,” the people of God, the kingdom of heaven, and eternal life. Thus today we are at variance with the church of the pope, which wants to be the people of God and to have possession of the kingdom and the priesthood. They boast that they alone are the church of God which acknowledges God as the Father and worships Him properly. They condemn and persecute us as heretics and the church of the devil. This is what it means that the infants are at variance before they were born; for from the beginning there is a twofold church in the world, just as the seed is twofold: the seed of the serpent and the seed of the woman, which contend and are at variance with each other because of the title “church.” Paul certainly handed down an exceedingly clear and powerful dialectic when he pointed out the difference between the birth and the call. Where there is the birth alone, there is condemnation; for, as John says, “That which is born of the flesh is flesh” (John 3:6) and “not of blood, etc.” (John 1:13). Paul says something else. “Because of His call she was told,” he writes (Rom. 9:11-12); that is, the Word of God and the promise are necessary. Over and above the creature, he who wants to rule and be a son of God must hear Him, not as the God who creates but as the God who calls.

Luther, Martin (1966-01-01). Luther’s Works, Vol. 4: Genesis Chapters 21–25 (Kindle Locations 6816-6830). Concordia Publishing House. Kindle Edition.