On the Sabbath as Theological Truth and Confession - Oswald Bayer

Here sits a tired theologian

"Festivals and holidays (holy days) make harsh demands on the old nature, for it means that we must cease from our work: 'For our sinful nature is very unwilling to die and to be passive, and it is a bitter day or rest for it to cease from its own works and be dead.' This has been a bitter pill for modern theological anthropology, right up to the theology of Barth and Bultmann, in which humans are always seen as active subjects, as doers (for Barth analogously to God). We see this most clearly in Karl Marx. For him, the world exists only in 'self-production' through human 'work.' However, this overlooks the power of the Sabbath, of Sunday, to establish life, because on the Lord's Day human work ceases and God is active. If we receive this power as a categorical gift, the urge to realize ourselves, not only in our work but also in our actions, even in the act of faith, must die. This is the harsh side of the divine service understood as a festival, a holiday. We emphasize it when we say that preaching is a 'remembrance of baptism' (memoria baptismi) and that Baptism itself is constitutive for the divine service as a whole. It is impossible then, to ignore what Paul says about dying in Romans 6.

This kind of dying, however, makes room for life... It means that God, and God alone, does his work in us...

If it is true that we must rest from our work, die to the old self, to let God do his work, faith is primarily neither theory nor practice, neither a speculative life (vita contemplativa) nor an active life (vita activa), but, to use Luther's term for it, a receptive life (vita passiva)"

Oswald Bayer, Theology the Lutheran Way (William B. Eerdman's Press: Grand Rapids, 2007) 92-93

A few observations before I begin:

1.) This is coming out a day later than I had planned, because yesterday was a snow day, a holiday of its own sort.
1a.) Naturally, and in contrast to what Bayer would likely appreciate, I spent a good chunk of the day working on other things (newsletters, council reports, and of course household chores). Perhaps this will free up some time for me to enjoy my own sabbath day.
1b.) Mercifully there were also boardgames with my spouse, Neverwinter Nights, and a glass of scotch to close my night. Life has much to rejoice in.

2.) If it wasn't clear to you before, every theologian I've written about thus far has a wealth of wisdom that I barely scratch the surface of. This reflection by Bayer and on Bayer is no exception to the rule. I'm confident that I will write much more on Bayer (and the other theologians I've spent time on thus far).

Moving along,

I love this description of the true meaning of holiday, its association with death and resurrection, and what that means for the life, spiritual or otherwise, of all people.

Resting on a holiday (or any Sunday) is a lot trickier than people give it credit for. Sometimes people say the lack of blue laws effect the observation of the Sabbath. Perhaps they aren't wrong (though a thorough look at the longer scope of history will dispute it). They can't observe the Sabbath because they have to work, or the kids have a sport, or it's too early, or they get more out of brunch (incidentally - incentivizing/tempting other people to work).

And yet, so many people treat the Sabbath as though it is a work. People consider it a mark of pride for getting up on Sundays (or getting their children up on Sundays), and going to Church. As though it is something that we do to earn God's favor. In so doing - churchgoing becomes a work and a mark of pride as quick as anything else. So often, even our most "religious" appearances become signals to show to others or ourselves. God is not impressed.

We are more resistant to meaningful rest than we think we are. Many of us, even in our spirituality work ourselves to the point of death. We are slow to defy the modern myth that our capacity to "do, and to "prove ourselves" is what is important. Now Bayer puts this on Marx a little heavily, but it's by no means only a Marxist thing. If you have any doubts about "do"ing as the mark of one's value - simply listen to the way news programs and politicians speak of the poor, the unemployed, and the disabled. In my ears they're usually demeaned - either despised or sentimentalized (itself a "kinder" form of despising). Those who can't "do" much simply aren't given the same reverence as honor as those whom we believe can. There is little we want more than to be respected from our self-selected capacities - and we resist the idea of being defined by our weaknesses. We resist being defined by our lack of work.

Much of this resistance to resting relies on a critical misunderstanding of the Sabbath. When we understand the Sabbath as our choice - we rob its true nature as a revelation and as a gift. In the Holy Day, in observance of the Sabbath, we are kept from working to prove ourselves. We are revealed in our inability- in our helplessness and weakness. This is not the gift that people want. But in this gift, there is likewise a summons to the court of the One who has done it all. You are chosen! This is what matters, more than anything. God has made the choice, and has chosen to be with you. The Sabbath is the death of our own choices - and the reception of God's grace in Christ. In this - we do not simply find our own destruction - we find God's own favor and life.

Read Oswald Bayer because you're too damn tired of making choices. Read Bayer because you're sick of people showing off how pretty and precious they are. Read Bayer because he'll show you a life that witnesses to a God who slays and makes alive (but more on that another week), and chooses to do so to you.