Is the true character and fullness of God better revealed in Christ’s first coming in ignominy or his second coming in glory? Granted, this is an arbitrary question dividing two things that, in a very real sense, can’t be divided. But I divide them because I suspect that we unconsciously separate Christ’s first and second coming in our everyday thinking. I suspect our thinking goes something like this: Jesus Christ came to us as a human and was crucified for us (pro nobis), and it’s no surprise that the world rejects him, because, well, just look at Him! But when he returns again in glory there will be no question of who he is because his glory (that is, the true character) will be revealed.
Trinity College and Ancient Faith podcasts is in the process of releasing a series of lectures by Fr. John Behr, professor at St. Valdimir’s Seminary, on Athanasius’ seminal work, On the Incarnation of the Word given at Trinity College, Toronto. Behr is making the case that today we rather miss the point of the book. Given the history of doctrinal disagreements, we think it’s about the nature of the incarnation. Behr argues that when approached in this manner Athanasius is indecipherable. The real point is that Athanasius is defending is the humiliation of the Cross. The book is not about the incarnation per se but rather about the possibility that God can be humiliated; it’s not a book about the nature of the incarnation, it is rather about its implications. Athanasius is arguing that the true glimpse into divine glory is not the bright and shiny stuff but rather the humiliation itself.
After finishing my time-consuming project on prayer as social justice (as recently posted on this blog), I have time to return to Karl Barth, Church Dogmatics, IV/1, which has been gathering dust on the shelf for a couple of months. As seems to happen, Karl Barth is talking about the same thing. (I have become used to such synchronicity.) Barth is exploring sin as human pride (starting on p. 413) and he argues that we fail to recognize God in creation as well as God in Christ because of pride, and in turn the eternal Son became human for this reason, to cure us of our pride.
According to Barth, Jesus Christ “maintains and exercises and demonstrates His Godhead in the obedience of the eternal Son to the eternal Father” (p. 417). There are three verbs. In the humiliation of the incarnation, Jesus Christ “maintains” his Godhead. This is the “fully God and fully human” phrase of the Creed. But this exercise is not exceptional nor out of the ordinary for God, this humiliation is fully in God’s character. This is the second verb. He “exercises” his Godhead. And finally, it is in this humiliation of the incarnation that the true character of God is revealed to us. This is the third verb. He “demonstrates his Godhead in the obedience of the eternal Son to the eternal Father.”
Sounds a lot like Behr’s take on Athanasius. Athanasius, Barth, and Behr are saying that if we are to begin to comprehend God in his creation and work, we need to focus on divine humility. Incidentally, this is precisely how I got back to reading Karl Barth. My first essay of last year, God’s High Humility (on this topic, but earlier in the book) was on essentially this same subject. That’s the week I pulled this volume off the shelf. One year and 417 pages later (just over half way through Church Dogmatics IV/1), Barth is still circling back to the same topic.