I really donāt know what it is, Iād have to say itās Jesus, and the work of the Holy Spirit, but as of late Iāve once again had a real sense of the ālostnessā of people all around me; people for whom Jesus died, but people who for some inscrutable reason continue to reject the greatest and deepest love ever offered humankind. āCoincidentallyā I just came across a quote from Maximus, it reads this
way:
‘Damnation’ and ‘hell’ refer to those who are on the way to nonbeing and whose way of life has reduced them almost to nothingness. āMaximus
This reminded me of some exegesis I did once on I Corinthians 1:18 (for my Masterās thesis which was on I Corinthians 1:17-25). Hereās the passage:
18Ā For the word of the cross isĀ folly toĀ those who are perishing, but to usĀ who are being saved it isĀ the power of God.
In my exegesis I made it a point to underscore a similar thing that Maximus seems to be alerting us to about the condition of those ābeing destroyedā or āperishing.ā Hereās what I offered up on the word į¼ĻĪæĪ»Ī»Ļ Ī¼į½³Ī½ĪæĪ¹Ļ , the word translated as ādestroyedā or āperishingā:
į¼ĻĪæĪ»Ī»Ļ Ī¼į½³Ī½ĪæĪ¹Ļ is a present middle participle coming from the lexical root į¼ĻĻĪ»Ī»Ļ Ī¼Ī¹ (I destroy). The participle is functioning as adjectival-substantive thus identifying a group of people who are destroyed, and are in the process of being destroyed. The participle, according to Kistemaker, “denotes that the process is durative and that the compound is perfective.” This means these kinds of people are characterized by a present and ongoing process.
Further clarification is brought by Daniel Wallace on the concern of how a substantive participle, such as į¼ĻĪæĪ»Ī»Ļ Ī¼į½³Ī½ĪæĪ¹Ļ, while functioning as a noun, has not lost its verbal aspect. Note his comment,
… with reference to its verbal nature: Just because a participle is adjectival or substantival, this does not mean that its verbal aspect is entirely diminished. Most substantival participles still retain something of their aspect. A general rule of thumb is that the more particular (as opposed to generic) the referent, the more verbal aspect is still seen.
This point serves to bolster the reality of the state that characterizes these people’s lives. That status is one of dynamism and movement within and towards destruction.[1]
As I reread what I offered in my exegesis (there was more) of this passage, with particular focus on those ābeing destroyedā it is absolutely sobering; sobering in the ways that Maximusās reflection is.
So while this is the case for āthose being destroyed,ā as they simply live into who they are as those who know nothing but destruction (something we all know about as those once part of the kingdom of darkness) there of course remains hope.
Whatās interesting about Maximusās reflection is that he pushes into the concept of ābeing,ā an important concept. This concept usually is emphasized in Eastern Christian approaches to salvation, while the West focuses more on the legal and forensic aspects of salvation. Since Maximus is an Eastern it makes sense then that he would press this idea of nonbeing and nothingness in regard to those who choose to remain outside of Christ (even though Christ has not chosen to remain outside of them). So as I was noting there is hope, even for those living in a state of destruction; they arenāt left to nonbeing and nothingness, even if thatās what they are choosing currently. T.F. Torrance makes this clear; hereās a favorite quote of mine of his that touches upon the very topic under consideration:
God loves you so utterly and completely that he has given himself for you in Jesus Christ his beloved Son, and has thereby pledged his very being as God for your salvation. In Jesus Christ God has actualised his unconditional love for you in your human nature in such a once for all way, that he cannot go back upon it without undoing the Incarnation and the Cross and thereby denying himself. Jesus Christ died for you precisely because you are sinful and utterly unworthy of him, and has thereby already made you his own before and apart from your ever believing in him. He has bound you to himself by his love in a way that he will never let you go, for even if you refuse him and damn yourself in hell his love will never cease. Therefore, repent and believe in Jesus Christ as your Lord and Saviour.[2]
This poses problems for many in the Reformed and evangelical world, theologically; but not for me! What Torrance describes is the good news of Jesus Christ; itās, as Torrance says elsewhere, the ālogic of grace.ā Yes, for those of you who donāt know, Torrance is also, even as a Reformed Christian, very influenced by the Eastern way of thinking salvation (let me not give too much away here, this focus of ābeingā in salvation can even be found in Calvinās union with Christ theology, and in Lutherās marital mysticism soteriology).
No matter, Iām not as concerned with where the influence comes from, but instead with the veracity of what is being communicated. The logic of grace, the Gospel, provides hope for all of humanity all the way down; right where they need it. We are obviously a fractured people, we need more than our sins paid for, we need a recreation of our humanity; we need to be resurrected. Thatās what Maximus knows, thatās what Torrance knows, thatās what the Apostle Paul knows (see Romans 6 ā 8); we need a new heart, and orientation towards God where real life and real freedom are found.
I canāt help but think the Lord is reworking into me, once again, how urgent the Gospel is. When I look at people I see people for whom God in Christ pledged his very being so that they wouldnāt have to be catapulting towards nonbeing and nothingness. My burden is to share that reality with them; this is my great reward. Think about it, we are around broken people, as broken people ourselves, who the living God gave His very life; for whom God shed His blood (Acts 20:28). How can we not want to share that with people; how could we not want people to be transferred from the kingdom of darkness to the kingdom of the Son of His love (Colossians 1:13)?
[1] Robert Allen Grow, Christ Crucified, The Wisdom and Power of God: An Exegetical Analysis of I Corinthians 1:17-25 (Portland, OR: Multnomah Biblical Seminary [Unpublished Masterās Thesis], 2003), 41.
[2] T. F. Torrance,Ā The Mediation of Christ, 94.
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