How Low Can You Go

A year ago my little daughter discovered the game limbo. She found it fascinating. Whoever could get lowest and most limber, this one would win. The main reason for liking the game was not the flexibility or testing the limits of our core strength and gravity. No, the game of limbo is fascinating because we find it humorous to see the great lengths that people will go to win. They are willing to look ridiculous just to win a prize. How low can you go?

One of the attributes that we often overlook about God is that of humility. If anyone has the right or prerogative to make use of rank or privilege it is God (v6). We are reminded of what an exalted God we have, that he did not consider humility as a trait beneath his station.

5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. (Phil 2:5-7)

Often we read these verses and see them as a goal to emulate. We would miss the whole thrust of this passage if we thought it were just about playing spiritual limbo. God does not want us to perform a version of limbo in which we debase ourselves. This would still be a subtly arrogant way of earning our way to God. Jesus did not come to show us a new way of life, but to give us new live.

Paul tells us to do nothing out of selfish ambition, conceit or vainglory (kenodoxia), but to have Christ’s attitude of humility. We humans suffer from “empty glory.” We are living off borrowed glory and are still grasping at it, clinging to it. Jesus who had every prerogative, did not exercise his divine right, but rather emptied himself (heauton ekenosen). Paul masterfully illustrates this by a beautiful play on words.

Striving to live a humble life is still very proud. Laying aside what is rightfully yours is absolutely humble.

God’s solution to our empty glory (kenodoxia) is his self-emptying (ekenosen).

Good of You

“It was good of you to look for Quentin.”
“Good!” she exclaimed. “Good! O Anthony!”
“Well, so it was,” he answered. “Or good in you.
How accurate one has to be with one’s prepositions! Perhaps it was a preposition wrong that set the whole world awry.”
The Place of the Lion

Charles Williams was one of the Inklings, a group of Oxford friends which included J.R.R. Tolkien and C. S. Lewis. He illustrates a very important point about God. God is different than us in degree, in character and in being. There is a view that is very different than Providence known as pantheism.  This is the belief that God is not really separate from his Creation. He dies not oversee it, but rather is part and parcel of the fabric of creation. Creator and creature are virtually indistinguishable.  When Anthony, one of Charles Williams’ characters, remarks that was good of you, he is subtly blending creator with creature and “perhaps it was a preposition that set the whole world awry.”

The faint lie that pantheism echoes is the idea that creation does not have a real, distinct existence in itself, but is only part of God. This robs God of his Glory, and humanity of their identity. Providence teaches that though God is actively related to and involved in the creation at each moment, creation is distinct from him.

The whole world was set awry by pride as we humans took the place of God. The whole world is set aright by humility as God takes the place humanity. This is Providence, to provide an atoning sacrifice and cover our pride with grace and love.