I have a long history of engagement with Sunday’s Revised Common Lectionary readings. The epistle, Romans 10:5-15, is one of those texts that is deeply problematic for Protestants while at the same time one of the most beloved. In a variety of classes in both college and seminary the instructor has posed the question, “What is Paul talking about?”
Moses writes concerning the righteousness that comes from the law, that “the person who does these things will live by them.” But the righteousness that comes from faith says, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) “or ‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, / on your lips and in your heart” – (that is, the word of faith that we proclaim); because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. The scripture says, “No one who believes in him will be put to shame.” For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. For, “Everyone who calls on the name of the Lord shall be saved.”
That’s the hard part of the text, the beloved part follows in v. 15
But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? And how are they to proclaim him unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!”
The associated Gospel, from Mt 14:22-33, is the story of Peter walking on the water. Fairly early on in my pastoral life I put the two texts together. I had been reading Michael Polanyi’s Personal Knowledge and it dawned on me what everyone (Polanyi, Paul, and Matthew) were getting on about.
There is a facile reading of Romans which interprets Paul as saying that the point is neither rote repetition nor salvation by works, it is rather a personal relationship with Jesus Christ that is required. This is true as far as it goes but misses Paul’s larger argument that cuts to the heart of our assumptions about how the universe works.
A very long time ago an influential bishop by the name of Augustine, reading the Bible through the lens of Plato, came up with the hair-brained platonic idea that truth was a philosophical concept that was absolute, along the same lines as gravity. The Western church has been either vociferously defending Augustine or trying to overcome him ever since. Calvin and Luther, and thus Protestants in general, were quite enamored of Augustine, so this has been a particular problem for Protestants.
The older western theologians, such as Ireneaus, and pretty much all of the eastern church understood that truth is not so much a philosophical absolute as it is an outgrowth of a loving relationship. Saying truth is absolute is remarkably parallel to Isaac Newton saying that time and space are absolute. While these ideas work on an everyday level, they are simply wrong at a fundamental level. It was Einstein who figured out that it’s the speed of light that’s absolute and time and space coordinate to the speed of light. Thus, as we approach the speed of light, time and space are bent toward the more fundamental reality.
Similarly, the fundamental reality for Christians is the living Lord, Jesus Christ. The radix, or fundament of the faith is the incarnation, the joining together by God, of eternal God with creation itself. This change of focus from truth as a philosophical construct to the living and loving person of Jesus Christ is a “Copernican revolution” of sorts that Protestants and Catholics struggle with. Just as the Sun is the center of the solar system and not the earth, so the Son, the living Word, is the center of Christian faith, and not truth or written word.
Paul’s point in Rom. 10 is that objectifying truth ultimately blinds us and leads us away from the living and loving Truth of Jesus Christ. By objectifying the truth we bring Christ to us (either bring him down from heaven or up from the grave, in the words of Paul) and thus make Christ our servant. That is not the path of salvation. Instead of bringing Christ to us, we need to go to Christ. Christ is very near, but it requires us to enter into relationship.
And this, as we come to the end of the lectionary reading, is why the one who preaches good news is so blessed. It simply does not do to read the text. Truth isn’t there to be grasped and eaten like an apple, it arises in the midst of relationship. As the person sharing the Gospel and the hearer of the Gospel come together, truth arises and salvation is possible. Just as true Truth is found at the coming together of Creator and creation in Jesus Christ, so salvation is found in relationship and community, not in words on the page.
And if you haven’t figured it out yet, this is the point of the Sea of Galillee, the storm, Peter in the boat, and Jesus walking on the water. As long as Peter was in communion with Jesus, moving toward him, entering into that living and loving relationship, Peter too could walk on the water. But Peter “objectified” rather than “relationalized” the situation. He looked at the stormy water surrounding him; he looked back at the boat far away, he looked at Jesus, also far away, and he became isolated and alone in his predicament. Salvation is far away when we are isolated and alone.
But Jesus, ever loving and ever drawing us toward himself, reached out and lifted Peter from the stormy depths. Relationship was restored and the truth of salvation was once again established in the interaction of God and human.
In short, we can’t make it on our own. Truth and salvation come only at the crossroads where we enter into community: community with God and community with others. The truth, as an objectified philosophical thing, will never save us, but moving toward relation with God, the Living One, the Truth – the living Truth – reveals itself in the relationship itself, and salvation is the result. Thanks be to God.