Theology Football Squad

This world cup I have really enjoyed. The games are exciting, the teams tend to have an attacking philosophy and there have been lots of goals. Given the joy it has brought, I have decided to combine it with my studies to come up with a theology football squad. So without further ado, here it is.

Theologians United: Starting Eleven

Defence

Goalkeeper – Athanasius of Alexandria

A world class keeper, Athanasius is a stalwart shot stopper. This was vicariously demonstrated at the Nicene Cup, where he saved attempt after attempt from the talented playmaker Arius. With a determined yet composed mind-set, this boy’s courage in the face of adversity makes him the first name on the team sheet.

 

Right-back – Anselm of Canterbury

This player will never settle for anything less than the greatest conceivable result. Always to be relied upon, Anselm will not be satisfied with his performance without a complete sacrifice on his part, as demonstrated by his excellent marshalling of inform striker Guanilo last week.

Centre-back – Thomas Aquinas

Coached by Aristotle, it is no shock that he is at the heart of the defence. Don’t be fooled by his analogical interviewing style – this man is the real deal. Aquinas’ natural ability manifests itself in working with the players around him up towards the desired victory. His athleticism, ability to read the game, strength, speed and his prolific goal-scoring from set plays are just five proofs of why he should be in the team.

 Centre-back – Augustine of Hippo

Following a disastrous move from city to city and his latest off-pitch confession, it is a real surprise Augustine has made the starting line-up. Having overcome his original sins, it was thought he had turned a corner, but recent events suggest otherwise. However, his past record of being able to ascend to lofty heights from even the darkest moments of his career may have inspired the manager to choose him, knowing that a bit of grace is what this player needs to shine.

Left-back – N. T. Wright

This lad has offered a fresh, new perspective on how to be a left back, causing a division of opinion amongst commentators and players alike. Having had his techniques undermined and exploited by strikers Piper and Carson, in recent seasons Wright has had to reign in his novel approach and has begun to incorporate more traditional elements to his game. Nevertheless, with a tremendous output, jovial attitude and vast experience, the opposition must be wary of his prowess.

Midfield

Right Midfield – John Wesley

Something of a perfectionist, this winger has developed his game to a high standard. Having been ridiculed for his training methods, his play has silenced the critics with its sublime organisation combined with exuberant performances. His roaming attacks strangely warm the heart, igniting a spirit of attacking football.

Central Midfield – John Calvin (Captain)

Having instituted a reformation in the fortunes of Geneva United, it was predestined that Calvin would have his name on the team sheet. Having had triple honours at club level, it is now time for him to make his mark on the world stage. Emphasising simplicity, this man’s ability to dictate play and allow others to build upon his work is impeccable.

Central Midfield – Karl Barth

A revelation of late, this dogmatic midfielder plays off Calvin and gets stuck into the action. Following the manager’s word, he is a reliable, yet visceral player, enforcing his side’s dominance. However, this abrasive style can often cause dialectical dischord between him and his fellow teammates.

Left Midfield – Cornelius Van Til

It was presupposed before this column that Van Til would be selected, as his skill is truly transcendental! Through this one man, many other players are united through his excellent distribution of the ball, electric movement and game management. One risk with his selection may be his long time feud with Barth, ignited by Van Til calling him irrational after a club match.

Attack

Forward – Martin Luther

The manager’s faith in Luther has been fully justified as he has had some stunning performances of late. Only he can grace the pitch with such speed, aggression and skill. A great communicator, Luther leads by example and inspires others to get the best out of their attributes. However, he does not see the coach as the final authority on tactical matters, which could prove a problem if he disagrees with the manager’s interpretation on how to win the game.

Forward – Soren Kierkegaard

Whilst his form is objectively uncertain, this player’s subjective commitment to the cause is unquestionable. Modelling his style on the father of football, Abraham, Kierkegaard is a classic centre forward. Regardless of the guise he has assumed, he always pops up in the right position to score. However, with his fragile temperament, it was a leap of faith on the manager’s part to pick him for this important match.

Tactical View

Substitutes and Management

Basil the Great, Gregory of Nazianzus and Gregory of Nyssa all find themselves on the bench today. Whilst these three persons have a perichoretic chemistry, the nature of team does not suit their ticci-tacca style. However, if the team needs a change, these top players of Cappadocia F.C. all have a lot to give.

Also substitutes are Gustavo Gutierrez and Leonardo Boff. A liberating presence on the team, these two attackers can open up oppressive defences to great effect. However, the beautiful game requires a revolution before they truly have a place in football.

Duns Scotus may make his debut today. This lad’s nominal quality is far exceeding most others, with his precision passing a delight to observe. His presence on the park is universal, and his ability to formally distinguish the flaws in the opposition is a marvel to behold.

In form striker Francis of Assisi is on the bench. Whilst he spends his time with lots of birds, this man’s charity on the ball is to be admired. Moreover, his work ethic is to be praised, carrying on even when he is faced with stigmatic injuries.

Manager – Paul of Tarsus

No one else could manage a side with so many big names. Having been a world class player, being an extremely zealous footballer, Paul has brought that ethic into his management, encouraging his players to unite in spirit. Moreover, he has successfully coached Thessalonica F.C., Corinthians, Ephesus United among other clubs. Recognising that a team is like a body, he has a good balance to his squad’s. Yet most importantly, he engenders a philosophy within his players to be living sacrifices for each other.

Do you agree with this selection? Who would you choose? Leave your comments below, and thanks for reading.

Thanks to my father for contributing to some of the selections.

Confessions of a Modern Day Pharisee

I am a righteous man. Or at least that is what I like to believe. I go to church, praise the Lord, I help where I can. I condemn those who do morally wrong (just see my old blog!), exhort the Mosaic Law and rigorously defend truth. Along with the great spiritual masters I stand, defending the faith, glorifying God through my actions for all to see. Indeed, even this article of mine shows how much I love God.

And that is why I am a sinner. In my younger years, I zealously tried to enforce the Biblical teachings, reprimanding those who endorsed false doctrine and rebuking they that sinned against God. And despite His grace, I am still tempted daily by such activities. Little do I know that I fall into both camps.

The good news is that through Jesus of Nazareth, God has provided salvation for us on condition of faith (2 Corinthians 5:19). That is, the grounds of our right standing before God are the life, death and resurrection of Christ, which is communicated to us by the gift of faith (John 3:16). This is a momentous message! To be free of the shackles of wrongdoing, enslavement to evil and fearing God’s holy justice (which all deserve for doing that which is erroneous), one cannot do anything. Mired in our own folly, we are unable to give to God what he is owed, having done that which is contrary to the good, and thus are servants of evil and deserve death. There is no action on our part, no set of commands or any formulae which can get one out of this mess. However, out of his grace, God has provided in the sacrifice and representation of Jesus all that one needs to be restored to relationship with him. This is achieved through participation in his righteous life, death and resurrection, by the indwelling of the Holy Spirit, and the atonement of our sins through Jesus death (Romans 8:1). This not only pays for our transgressions before God, but exacts a transformation of the sinner. No longer are we bound by sin, addicted to misdeeds and evil actions centred on humanity. Rather, we are regenerated to focus on God, not by our own power but by the Spirit (Romans 8:2). Thus, the Gospel proclaims that liberation from the destruction of sin comes through Christ alone, mediated by faith, not our own lack of works or merit.

By contrast, the Pharisaic trite I have propounded is a false gospel. I have argued that one can be their own saviour, implying Jesus died in vain! (Galatians 2:21) You see, what I have done is claim that your standing with God depends on what you do. In the past, I have condemned those who have premarital sex, those who engage in homosexual relationships, those who reject classical and traditional forms of worship, those who lie, those who reject the truth and so on. I justified this by claiming that God detests such behaviour, ranting and raving about how great a sin they were committing. Such a tack was a false gospel: by making the behaviour of a person the deciding factor in how they relate to God, I failed to realise I was removing Jesus from salvation. Christ tells us that he is the way, the truth and the life, and that no person may come to the Father but by him (John 14:6). As we are unable to break free of our transgressions and the power of evil, then we cannot save ourselves. As Jesus rose from the dead, which confers the blessing of God upon him and victory over the power of death, the wages of sin (Romans 6:23), it follows He has, through his actions, enabled others to be reconciled with God. Thus, only through him can we be saved. By putting such emphasis on one’s behaviour, I failed to acknowledge that our deeds have no bearing on our salvation: only the love of Jesus does. So such exhortations were just plainly wrong, as they denied that Jesus was the only grounds of salvation, and that nothing can be added or subtracted from this message without it being a false message.

Moreover, not only have I preached a false gospel, but I have been a hypocrite. Whilst I judged others to be disobeying God, little did I see that I was just a culpable. I too lusted, I too was lazy, I too have born false witness, I too have taught falsity and so on. How I could condemn by brothers and sisters without seeing the gaping big sin and evil in my own life is ridiculous. Indeed, as Jesus challenged the hypocrites of his day, ‘How can you say to your brother, 'Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye?’ (Luke 6:42). Whilst I recognised others needed Jesus, I failed to see that I did too. And so, without realising it, I perpetuated a life of self-righteousness, pleased with myself and pitying others.

These struggles still afflict me. I am still tempted to judge, placing worldly standards in front of spiritual ones. Living in a world still caught in the grip of the old ways, we are all confronted by dark evils. But thanks to the grace of God, those who are justified by faith no longer live according to the power of sin (Romans 5:1-2). Rather, those who are drawn into Jesus’ righteousness live not by the influence of evil but under the sphere of Christ through the Spirit (2 Corinthians 5:17). As such, thanks to what God has done in my life, two things have changed.

Firstly, through the gift of faith afforded by the Spirit, I now can see my own sin. That is, when those who live in union with Jesus stray from the path, the Holy Spirit enables them to recognise they have committed a heinous act. Through this, he reveals our utter dependence upon Jesus (John 16:8). Our failure to serve God as we ought is drawn out by the fact we sin, and points to the glory of Christ who does righteously love the Father. Thus, it contrasts our ineptitude with Jesus’ holiness. As such, it clarifies the nascent fact that we utterly owe everything to Jesus in sustaining our relationship with the Father, glorifying him even more by our weaknesses (2 Corinthians 12:9). Thus, rather than believing I am righteous according to my own merit, the grace of the Lord changes people through faith to see that they are pretty pathetic in comparison to Jesus, and as such live with him at the centre of their identity thanks to the gift of his Spirit. The gift of God to recognise the sinfulness of the self redirects us to Christ, whom through a relationship of love on his part we can be restored to be worshippers of God.

Secondly, through the gift of faith afforded by the Spirit, I now see that Christ is the only means of salvation. The prior paragraph alluded to this, recognising that the identification of one’s own sin often refocuses us back to Christ. However, it is not only through our own sin we can receive such a wonderful truth. Through the transforming effects of the Holy Spirit, we are freed from notions that anything else can save humanity and the universe other than Jesus. Whilst confronted with temptations and malignant forces attempting to draw us from this truth, the power of the Spirit will always bring us back to Christ, helping us to see that it is His relationship with the Father which counts, not ours, for our standing. The vindication we have before God is not on our account – not even on the faith we have. No, it is grounded in the righteousness of Jesus, which we participate in through faith. This teaches us not to be self-righteous, judge, or demand any extra requirement for salvation. Rather, despite our failings, at the heart of our confession, worship and witness should always be Jesus, the heart of who we are and the cosmos. The transformation wrought by God in those who are saved is to place Christ at the centre of who they are, even if they fail often to appreciate this. And so the evidence of him and his key place in salvation is to be perceived by those living in the Spirit.

So this Pharisee, who is still tempted by the villainies of pride, confesses he is not all he often wants to be, and that ultimately even if he gets it wrong, his, and all salvation, is not acquired by human merit or worthiness, but by Jesus alone on condition of faith. Hence, all the glory and praise should be God’s alone, as our sin testifies too. Thus, this Pharisee asks for your forgiveness, and hopes that his folly will be an example of the glory, mercy and love of God.