Draw Near to God … for What End? Part 2


Yesterday I started a response to a Christianity Today article by D. H. Williams entitled “Reveling in the Mystery.” My first concern was that Professor Williams declares God a mystery though He makes it clear in Scripture He wants to be known.

I didn’t elaborate on this point as much as I should have perhaps. From the beginning, God talked and walked with Adam and Eve in the garden. In their sinless state, they seemed to have no trouble communicating with their Creator. Even after their sin, they are the ones who hid while God is the One who sought them out.

That latter is a metaphor for the rest of history. Yet Professor Williams and others of like thinking conclude God is the mystery, rather than that our sin obscures Him from our understanding.

The second point I discussed was Professor William’s idea that the distance between us and God should not be seen as a problem to our spiritual growth. Again, in pointing out what Scripture says about God’s people drawing near to Him, I neglected an important part of the equation.

Right after James gives the command for believers to draw near to God, he wrote that we are to cleanse our hands and purify our hearts. In essence, he is providing us with the means by which we draw near to God. By dealing with sin in action and intent we are approaching God because the barrier to our fellowship with Him has been removed.

This brings me to the point where I left off yesterday. Professor Williams spends most of the rest of the article walking through a book by Gregory of Nyssa entitled The Life of Moses. The idea espoused here is that we grow by emulating “great holy men in the Old Testament and in the Christian past.”

Certainly the history of Old Testament figures is to be part of the doctrine, reproof, correction, and instruction Scripture gives. But what Gregory, and Williams in his summation, is saying is built on speculation and imagination, not fact.

The two writers take Moses’s life and claim he grew spiritually (“from an Egyptian secular ruler to God’s exemplar of virtue”) in three phases—in the light, in clouds, and in darkness. Gregory claims that Moses was “mystically transformed into the likeness of God” atop Mount Sinai. (Never mind that he later sinned and receive censure from the Promised Land as a result).

Supposedly Moses’s “ascent to God” came first in light. This is a purification stage which Professor Williams links with the beatitude in Matthew “Blessed are the pure in heart, for they will see God.”

I have no problem with this idea, especially because it aligns with what James says. I do question the idea that Moses achieved some kind of purification on his way up the mountain. After all, he’d already had his burning bush experience, and God had used him to bring about the miraculous salvation of His people from slavery, all the while communicating with him closely.

But on to Professor Williams/Gregory’s next stage. Here Moses supposedly moved into the cloud, blocking out all else so that he could “look withing” where he found “the image of God and thereby a knowledge of God. But we must not confuse this knowledge of God with knowledge of God as he is. There is only an awareness of God’s presence.”

Did I mention speculation and imagination earlier? What Scripture would lead someone to think this was Moses’s experience? I see none.

Stage three seems worse, however. Now, according to Professor Williams/Gregory Moses entered darkness and saw God in it. “When Moses climbed higher and became more perfected, he saw God in the darkness.” And later, “This darkness expresses that the divine nature remains inaccessible because God is infinite.”

Setting aside the unfounded assumption that Moses “was becoming more perfected,” I can agree that, yes, God is infinite. However, Moses’s encounter with God was not with some inaccessible being. At this time God gave the Ten Commandments to Israel. I’m not sure Moses was even at the top of the mountain at this point since the people were begging him to intercede for them and speak for God because what they were experiencing was too terrible. Check out Exodus 19 and 20 for yourself.

In light of this context, how can we conclude that God is beyond knowing? Yet this is precisely what Professor Williams says: “It should be obvious, then, that no finite mind can plumb the depths of God.”

Well, true enough, but cannot a finite mind grasp what the infinite has deigned to tell of Himself?

There’s more. I’ll aim to wrap this up tomorrow.

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Published in: on February 17, 2010 at 12:39 pm  Comments Off on Draw Near to God … for What End? Part 2  
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