The Sermon on the Mount is often described in terms of a new law, a Christian law that supersedes the Mosaic Law. Indeed Matthew structures his Gospel to parallel the events of Moses receiving the Law from God on Mt. Sinai. There is also a sense that Jesus interiorizes and radicalizes the Law, making God’s demands on us absolute. But if this is all we see, we will miss the point in much the same way that Luther’s half measures in relation to divine grace (described in the previous essay) miss the point. Child rearing offers an apt example of what I am getting at.
Children first and foremost need to know that they are loved and accepted as they are, no matter what. (This is analogous to our new understanding of God as pure Grace in contrast to God simply offering grace where it is needed. It is described with some depth in the first essay in this series.) Once this basic reality of love and acceptance is established, children need to be encourage (and often pushed a bit) to do things beyond what they think is possible. Kids, in fact, don’t know what is possible; their natural sights are set far too low.
Tell a child to build an outdoor shelter that will be adequate to spend the night in. On her first try the kid does an abominable job. Mom knows it’s an abominable job. But she tells her daughter that the two of them are going to spend the night. Mom doesn’t tell the kid that it’s going to be a miserable night; instead, she suffers the night with her. In the morning the miserable child gives up and declares that she is incapable of building a shelter. But Mom, in a tender motherly wisdom that is likely experienced as punishment by the child, tells her to try again. Mom never builds the shelter, but gives pointers along the way. After much “punishment” meted out by mother, the child finally figures out how to build an excellent and comfortable shelter in which she and her mother spend a glorious night.
The Sermon on the Mount might be considered the shelter we are to build. The “demands” of the Sermon on the Mount are absolute and simply cannot be fulfilled. But after trial and error, and with the urging of the church and the nudging of the Spirit, we begin to get the hang of certain bits and pieces. Eventually our life is transformed in some small way and we spend a glorious season with God basking in the new person we have become.
Of course, while God accepts us, God also believes we are capable of things that we quite literally can’t imagine. While the Sermon on the Mount is an unattainable goal in its absolute sense, it and other similar teachings by Jesus lay out path which we will travel. We can (and will) spend a lifetime tinkering, asking for help, getting nudged and empowered by the Spirit, and always, bit by bit, making a better shelter and being utterly transformed by God in the process.
In his book On Being a Christian, Hans Küng describes our various efforts at social justice in light of the above process.
Jesus, as we shall see later, did not prescribe for everybody either renunciation of possessions or common ownership. One will sacrifice everything to the poor, another will give away half his possessions, a third will help with a loan. One gives all he has for god’s [sic] cause, others are active in servicing and caring for the needy, someone else practices apparently foolish prodigality. Nothing here is legally regulated. Hence there is no need for exceptions, excuses, privileges or dispensations from the law. [p. 248]
One could argue that all of us should do all these things. And indeed, all of these things are part of the absolute demands of Jesus Christ. But when we understand the dynamic—God pushing us beyond what we think possible, yet always joying in our lives and growth, even when our efforts fall short—it makes sense that both the church and us as individuals fail so miserably in our efforts. God knows what we are capable of, and because of that he has set out description of life that is limitless in possibilities.
If one one insists on the “traditional” perspective, we are guaranteed to fail. In contrast, what is actually happening is that we are provided literally unlimited possibilities for growth—more than we can ever accomplish in this life. And as we grow bit by bit, God enjoys us as his children toddling and goofing our way to transformation and holiness. This is the Gospel of God-as-pure-Grace.