The following excerpt is from Sabastian Moore’s The Contagion of Jesus: Doing Theology as if it Mattered (Orbis Books, 2007):
There are two kinds of conversion. There is the conversion of the godless to God, and there is the conversion of the godly to the realization that he has been radically wrong about God, and about what God is asking of us…This second kind happened to Saul, and exceedingly godly man, on the way to Damascus about his God’s business. He had got God wrong. All-powerful over us, his God had become the image of our lust for power; God had what he wanted. And we have all remade God in our own image of being the power over us, reflecting a long history of violence and war.
To be converted to this God is devastating. And the image of this conversion is of a God not over us but under us, spat upon by priests and a barrack-square joke for soldiers, finally nailed to two bits of wood. Saul the Pharisee, trained in the God of law and rigour, knew of and abominated that image which a new sect was promulgating; it was against everything he’d stood for as a religious man, and so he had got God wrong. He was thrown, and fell helplessly in love with the humiliated one whom the real God had raised up, the God who comes to us from below, the oppressed among us and, in us, the God who – his arms stretched out to all the world by being nailed to our cross – is behind us so we don’t see him but sink into him and let him feed us with his flesh and blood – a horrendous idea for the then religion – and turn us slowly into himself, his body given to others in a new and all-enduring love (p. 10. Emphasis added).
Yes, convert us from our false gods; our gods of power and domination! But while Moore emphasizes the humility of Jesus by speaking of his below-ness, I would say it differently.
Rather than “the God who comes to us from below,” perhaps better: “the God who comes to us from the fellowship of God’s own life – his utter self-sufficiency – through the mission of his Son.” The mission of God the Son takes the form of his humiliation, but his humiliation is not that He comes to us from below but from his shared humanity with us. He is made like his brothers and sisters “in every respect” (Heb. 2; also Phil 2). Emphasis upon humility without corresponding stress upon his origin in the fellowship of the divine life risks depleting his sufficiency to save. It is not only his belowness that makes him sufficient – his shared humanity – but his origin in the divine fellowship as God the Son. That he shares life with God the Father (John 5:26) means that he comes to us overflowing with life to give, life to offer of himself. The grammar of the Christian tradition has always sought to hold both together: “begotten of the Father before all worlds; God of God, Light of Light, very God of very God” and “for our salvation, came down from heaven, and was incarnate” (Creed of Nicaea).
Lord Jesus Christ, free us of our false gods and draw us to yourself.