Theology
- Commitment to truth, a recognition that external reality exists and a desire to become correct
- Humility before God, continual recognition that his ways are correct and ours are wrong
- Commitment to restoration, recognition that things are not the way they should be and the drive to fix them
- Love and respect
- Faithfulness
- Patience and hope
- Kindness, compassion, mercy, and generosity
- Gratitude and joy
- Forgiveness and peacemaking
- Integrity and self-control
Virtue ethics
Let’s talk about ethics. I’m not any sort of expert, but the great Dr. Anagonye once explained that there are three kinds of ethical systems: rule-based, virtue-based, and consequentialist. Either an action is right because it’s consistent with the rules, it is right because it is the thing a good person would do, or it is right because good things come of it.
Virtue ethics are particularly interesting. If you should, for example, be a brave person, the right action for you is the one that is bravest. And because we are creatures of habit, that action actually makes you a braver person. We live as the person we want to be, and it becomes easier and easier to be that person over time. We become better by acting better. We don’t exactly fake it until we make it, but it’s not far off.
I would suggest that Christian ethics should be understood as virtue ethics. The human problem, from this perspective, is that we are lacking virtue. It’s not that we are people who have done bad things, it’s that we are simply bad people. We can’t not do bad things, selfish things, short-sighted things, self-destructive things. Our nature is sinful. We need our hearts replaced or there is no hope for us to survive, and truthfully, is it even worth living as the creatures we have been?
But we can’t change alone, and God, hallelujah, in his mercy has not left us alone. He isn’t demanding perfection from us; he’s offering it to us. As Christians, the right action is the one that Christ would do (WWJD YODO and then face judgment), because that is the action that makes us more like Christ. These sad beings we are cannot survive; if you gave a human immortality and then said “BTW that one thing will kill you” we’ll do exactly that one thing. We have to change, or we will and must die.
So just for fun (because this is my idea of fun) I searched scripture for virtue lists. I came up with a couple dozen, containing about 200 distinct entries. I then grouped them. First I note there are three particular virtue clusters, which are almost meta-virtues:
Put another way, recognize that objective rightness does exist, everything (including you) is broken and dying, and God’s way is the way of life. The rest is just figuring out what that way of life looks like. And what do you know, the other virtues can be summed up under the fruit of the Spirit. Approximately:
So if you find yourself trying to understand Christian ethics as a giant list of detailed rules, maybe back up and consider that rules should be pointing you toward virtues. The central question is, who are you trying to be? Then go be that person.
Salt as fertilizer
Jesus tells his audience for the Sermon on the Mount that they are the “salt of the earth.” What, exactly, does that mean? I thought I knew before I started writing this. Part of the purpose of this blog is to work out my own thoughts, even if it’s in public!
Matthew is the only one to use the phrase “salt of the earth” but Mark and Luke both talk about salt losing its saltiness, with variations. The variations may help us figure out what’s happening.
Matthew: You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.
Mark: Everyone will be salted with fire. Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other.
Luke: Salt is good, but if salt loses its flavor, how can its flavor be restored? It is of no value for the soil or for the manure pile; it is to be thrown out. The one who has ears to hear had better listen!
Let’s start with Mark, whose text is honestly confounding. Jesus is talking about how avoiding hell (Gehenna in this case, we’ll talk about “hell” later) is worth any cost. And then he says “everyone will be salted with fire.” (Or maybe he says “Every sacrifice will be salted with salt.” Or maybe both, the manuscripts vary.) As best I can tell, nobody is sure what this means. Jesus seems to jump from avoiding hell to being salted with fire, to salt losing saltiness, to having salt in ourselves and being at peace with each other. There’s no obvious thread here.
Now, I think there is a train of thought happening here, but I’m going to have to save that for another post. For now, let’s look at the words being used.
The word for “salted” shows up nowhere else in the New Testament except Matthew 5 and Mark 9. But in the Old Testament it does show up in Leviticus 2:13 and in Ezekiel 16:4.
That Ezekiel passage is particularly interesting, because it implies newborns should be salted. Why, exactly? Well, again, nobody seems to know, but it’s been a thing discussed for a long time. So is Jesus saying fire will do for us what salt does for newborns, some form of cleaning and purification? But then, why would we have salt in ourselves? The language doesn’t quite fit.
In the Leviticus 2 passage, it’s specifically grain offerings that have to be salted, so at least it makes some sense to talk about having salt in yourself, if you (or whoever Jesus is addressing here) are the grain offering. And grain offerings were offerings by fire, so that’s consistent at least with everyone being salted with fire. The fire applied to the people (which is presumably unpleasant) is like the salt of the grain offering, perhaps suffering to be made a holy offering to God, much as Paul compares himself to a drink offering. Maybe that’s something Mark has going on.
Except for Luke, where that makes no sense at all. Luke talks about salt being fit for soil or a manure pile, not for offerings to God. This is salt as fertilizer. Their salt wouldn’t have been our chemically pure table salt, it would have been obtained by evaporating sea water, and sea salt has all sorts of great plant nutrients in it. Salting the earth doesn’t ruin it, it turns it into a productive field, because really, who would be stupid enough to ruin perfectly good land in a context where your society needs every scrap of food it can grow? Now weirdly, in Luke we get no explanation of why Jesus suddenly starts talking about salt. He doesn’t compare it to people or make any apparent point with it. This may require further consideration in another post.
Can we square salt as fertilizer with Mark’s usage? Mark’s “have salt in yourself” makes sense, if we are ourselves the manure the salt is mixed into, so we can be fertilizer. So while Matthew says “you are the salt” and Mark says “have salt in you,” they’re using slightly different metaphors, but either way the purpose is for us to apply that salt to the world, preparing the world for growth. That’s consistent with the common agricultural/harvest metaphor for the coming of the Kingdom of God; the purpose of God’s people is to prepare the world for the growth of the Kingdom. But what does it mean for everyone to be salted with fire?
Now I want to get into the Greek a bit. I claim no expertise here, but as far as I can tell, the word here translated “everyone” is really just “all.” All will be salted with fire. The idea that it’s “all people” is an assumption by the translators from context, but it could also mean “all the world” or “everything.” Now, the idea that everything will be salted by fire makes more sense, if we understand salting to mean “preparing for new growth.” The world will be prepared for new growth by fire coming to destroy the corruption that already exists, and the disciples will be part of that as long as they don’t become corrupt and lose their own potential for facilitating that growth in the world.
There are some very smart people who read the salt passages differently than I do, of course. If you’re convinced that salt really is about purification rather than fertilization, I’m not claiming to be an authority that can tell you otherwise. But I do think this is a very significant theological point. If we assume these passages to be directed at all of Christ’s disciples, we ourselves should have salt in us, and be salt to the world. But are we just preserving the world against destruction, or are we making the world ready for new growth? These are very different perspectives of what exactly our purpose is.
I would suggest that God’s acts of creation are not just bringing something from nothing, they’re bringing order from chaos. As we have been assigned the task of reflecting God’s image to creation, we are invited to participate in that ongoing work of creation. Clearly we are not here to merely preserve what we have been given, but to make things grow. God’s people are the fertilizer of the earth; be sure to keep that fertilizer in yourself, so you can do the job you were meant to do.
Inheriting the Kingdom of God
I like thinking about how Jesus would have been understood by his Jewish audience. For today’s example, let’s look at two parables: the treasure hidden in the field, and the pearl of great price. (Matthew 13:44-46)
Rabbis like Jesus would often assume that their audience was deeply familiar with the Hebrew scriptures, and they would make references to stories that were always on everyone’s mind. Let me suggest that Jesus is doing exactly that in both these parables. Let me also suggest that each of these parables has two characters: the buyer and the seller. We are meant to be comparing them.
Let’s focus on the pearl for a moment. The man buying the pearl is a merchant. When do merchants buy things? When they can get a good deal, when what they’re buying is worth more than the price tag on it. The seller in this story has this pearl and is willing to part with it. They don’t see the value, but the buyer does.
The same is true for the treasure in the field. Western readers often ask, is it right for the buyer to buy the field without telling the seller what he found there? But just like the pearl, it’s the seller’s job to know the value of what he has. If I find a rare book in a used bookstore for $2, I’m not going to go to the seller and say, “Don’t you know how much this is worth!?” I’m going to buy the book!
So if Jesus is referencing someone from the Old Testament, who is it?
Esau. Esau, firstborn to Isaac. Esau, inheritor of all God’s promises to Abraham. Esau through whom all nations of the world would be blessed. Esau, whose progeny brought salvation to all mankind.
Except not, because he _really _wanted those lentils. (Side-note: when Hebrews talks about Esau being an “immoral person” it uses the word porne. He’s literally a whore for stew.) Esau stood to inherit the most valuable birthright in the history of mankind, but he didn’t see its value. Jacob did.
The Kingdom of God belongs, not to those who are born into it, but to those who do whatever it takes to get it, and will not let it go.