Before Abraham

BEFORE ABRAHAM WAS, "Jesus said, "I am." Who can say what he meant? Perhaps that just as his death was not the end of him, so his birth was not the beginning of him. 

Whatever it is that history has come to see in him over the centuries, seen or unseen it was there from the start of history, he seems to be saying, and even before the start. Before Abraham was—before any king rose up in Israel or any prophet to bedevil him, before any patriarch or priest, Temple or Torah—something of Jesus existed no less truly for having no name yet or face, something holy and hidden, something implicit as sound is implicit in silence, as the Fall of Rome is implicit in the first atom sent spinning through space at the creation. And more than that. 

Jesus does not say that before Abraham was, he was, but before Abraham was, he is. No past, no future, but only the present, because only the present is real. Named or unnamed, known or unknown, there neither has been nor ever will be a real time without him. If he is the Savior of the world as his followers believe, there never has been nor ever will be a world without salvation.  

-Originally published in The Faces of Jesus

Hell

PEOPLE ARE FREE in this world to live for themselves alone if they want to and let the rest go hang, and they are free to live out the dismal consequences as long as they can stand it. The doctrine of Hell proclaims that they retain this same freedom in whatever world comes next. Thus the possibility of making damned fools of ourselves would appear to be limitless. 

Or maybe Hell is the limit. Since the damned are said to suffer as dismally in the next world as they do in this one, they must still have enough life left in them to suffer with, which means that in their flight from Love, God apparently stops them just this side of extinguishing themselves utterly. Thus the bottomless pit is not really bottomless. Hell is the bottom beyond which God in his terrible mercy will not let them go. 

Dante saw written over the gates of Hell the words "Abandon all hope ye who enter here," but he must have seen wrong. If there is suffering life in Hell, there must also be hope in Hell, because where there is life there is the Lord and giver of life, and where there is suffering he is there too because the suffering of the ones he loves is also his suffering. 

"He descended into Hell,"' the Creed says, and "If I make my bed in Sheol, thou art there," the Psalmist (139:8). It seems there is no depth to which he will not sink. Maybe not even Old Scratch will be able to hold out against him forever.  

-Originally published in Wishful Thinking

The One Good Reason

TO ANYONE WHO is looking for good reasons for being a Christian, let me suggest the only really good one that I know. What does the faith mean by taking this man who was really a man, perhaps the only man, and calling him the Son of God, the Word of God, the Christ, all these metaphors so alien to our whole way of thinking? What is the reality about him other than the reality of his manhood that these metaphors are so clumsily, hopelessly, beautifully trying to convey? Just this, I believe, and it is much: that in this man there is power to turn goats into tigers, to give life to the half-alive, even to the dead; that what he asks of us when he says "Follow me" is what he also has the power to give, and this is the power of God that he has, that he is, and that is why men have called him the Christ. 

-Originally published in The Magnificent Defeat 

Two Answers

WHAT DOES IT mean to be a human being? There are two fine novels, written over twenty-five years ago, one by a Roman Catholic, the other by an atheist, both of which are much involved with this question. In The Power and the Glory, by Graham Greene, the hero, or nonhero, is a seedy, alcoholic Catholic priest who after months as a fugitive is finally caught by the revolutionary Mexican government and condemned to be shot. On the evening before his execution, he sits in his cell with a flask of brandy to keep his courage up and thinks back over what seems to him the dingy failure of his life. "Tears poured down his face," Greene writes. "He was not at the moment afraid of damnation—even the fear of pain was in the background. He felt only an immense disappointment because he had to go to God empty-handed, with nothing done at all. It seemed to him at that moment that it would have been quite easy to have been a saint. It would only have needed a little self-restraint, and a little courage. He felt like someone who has missed happiness by seconds at an appointed place. He knew now that at the end there was only one thing that counted—to be a saint." And in the other novel, The Plague, by Albert Camus, there is a scrap of conversation that takes place between two atheists, one of them a journalist and the other a doctor who has been trying somehow to check the plague that has been devastating the North African city where they live. "It comes to this," says one of them. "What interests me is learning to become a saint."  

-Originally published in The Magnificent Defeat

Truly Human

In addition to the battle to "get ahead," there is another: 

THIS OTHER WAR is the war not to conquer but the war to become whole and at peace inside our skins. It is a war not of conquest now but of liberation because the object of this other war is to liberate that dimension of selfhood which has somehow become lost, that dimension of selfhood that involves the capacity to forgive and to will the good not only of the self but of all other selves. This other war is the war to become a human being. This is the goal that we are really after and that God is really after. This is the goal that power, success, and security are only forlorn substitutes for. This is the victory that not all our human armory of self-confidence and wisdom and personality can win for us—not simply to be treated as human but to become at last truly human.  

-Originally published in The Magnificent Defeat