Over a hundred years ago (in 1915, to be precise) the great German theologian wrote the following, in an essay called “The Righteousness of God”:

What is the use of all the preaching, baptising, confirming, bell-ringing, and organ-playing, of all the religious moods and modes, the counsels of ‘applied religion’….the efforts to enliven church singing, the unspeakably tame and stupid monthly church papers, and whatever else may belong to the equipment of modern ecclesiasticism? Will something different eventuate from all this in our relation to the righteousness of God?… Are we not rather hoping by our very activity to conceal in the most subtle way the fact that the critical event that ought to happen has not yet done so and probably never will?

Not exactly a feel-good passage for someone like me who is involved in “preaching…religious moods and modes, applied religion…monthly church papers” and other forms of “modern ecclesiasticism”! Am I and the people with me waiting for the “critical event that ought to happen” but “probably never will?” What is the “critical event”?

Elsewhere in this same essay, Barth wrote:

We make a veritable uproar with our morality and culture and religion. But we may presently be brought to silence, and with that will begin our true redemption.

In the reflection I posted early this morning about the Orthodox celebration of the Elevation of the Cross I ended by proposing a different form to the ritual of the elevation, a form that would shift the focus of the church from inward-looking to outward-looking. The Cross of Jesus Christ – of Jesus Christ, not something other that any of us might call “my cross”! – is the most perfect expression of God’s righteousness. And it is the Cross that we should present to the world, not the “uproar” of “our morality and culture and religion”! And the Cross does’t need an uproar or words and slogans. The Cross asks us to be silent, empty, in order for the Cross to reveal Christ to the world.

Barth wrote this essay over a hundred years ago, in the midst of the First World War. We today are not in the midst of a world war, but we are in a war nevertheless. Once again, I call upon Karl Barth from his European vantage point of 1915. Perhaps things are not much different. Only the guns of war have changed.

There seem to be no surer means of rescuing us from the alarm cry of conscience than religion and Christianity. Religion gives us the chance, beside and above the vexations of business, politics, and private and social life, to celebrate solemn hours of devotion – to take flight to Christianity as to an eternally green island in the grey sea of the everyday. There comes over us a wonderful sense of safety and security from the unrighteousness whose might we everywhere feel. It is a wonderful illusion, if we can comfort ourselves with it, that in our Europe – in the midst of capitalism, prostitution, the housing problem, alcoholism, tax evasion and militarism – the church’s preaching, the church’s morality, and the ‘religious life’ go their uninterrupted way…A wonderful illusion, but an illusion, a self-deception!

In the midst of the unrighteousness Barth names – and how contemporary they sound a hundred years later – the church takes comfort inside our walls, surrounded by our holy icons, repeating age-old rituals (while not even probing their spiritual meaning). As our pews empty, we take comfort that the ‘faithful’ still come. Meanwhile, hordes are leaving for other religious fixes. And then there are the ones in our midst who resent the changes going on in the church: they resent that the church today is not the church of their fathers and mothers! I hear that from men and women in their 40s and 50s.

How do we reach men and women in their 40s and 50s who want nothing else than the church to be the church they grew up in, when the church was little more than an ethnic club? I imagine that the words of Karl Barth are completely incomprehensible to people who live in an imaginary past, when America was GREAT, when the church was GREAT!

The Orthodox Church relies on its traditions and liturgical wealth to ensure its existence and durability. We baptise infants, we trust that the sacraments and sanctifying acts of the church will plant the work of the Holy Spirit in the lives of our people. And I fully believe that we are right in making these claims. I believe that God acts in the lives of people through the sacraments and the various sanctifying acts of the church. God acts through the sermons that are preached with the sacraments. God acts through the community bonds that Christian fellowship engenders. But only if we allow the righteousness of God to be revealed; only when we don’t see our own righteousness as the measure of faith; only when we allow ourselves to be silent so God can speak.

We will not fill our pews with smarter programs and entertaining music and feel-good sermons. Mega churches do those things and pack them in by the thousands every Sunday. Good for them. Though they claim to be ‘evangelical’, Karl Barth would probably have a hard time recognising them as Christian. Programs, ‘relevance’ and ingenious efforts at Christian entertainment were prevalent a century ago when he wrote his essay “The Righteousness of God”, and they have been brought to new levels of ingenuity in our technological age. But they are not the mission of the church. Relevance is NOT the mission of the church! Relevance to what? Facebook, short attention spans, social media, materialism, the politics of race and division, our therapeutic fixations?

No, the church represents – or should represent – the presence of God’s righteousness, which is why I proposed that the Cross could be more appropriately elevated outward on Sept. 14th, so it could face outward from the church. The Cross of Jesus Christ is our emblem and we should live as the Cross teaches us. Then and only then can the church escape the dead ends of relevance and power. Let us face the world with the Cross of Christ – not as a trinket around our necks, but as the force that shows us how to live as the righteousness of God in the world. Is the Elevation of the Cross merely a ritual? Or does it bring us closer to the “critical event”?

I conclude with more words by Karl Barth:

In the midst of the old world of war and money and death…Lights of God rise in the darkness, and powers of God become real in weakness. Real love, real sincerity, real progress become possible; morality and culture, state and nation, even religion and the church now become possible – now for the first time! One is taken with the vision of an immortality or even of a future life here on earth in which the righteous will of God breaks forth, prevails, and is done as it is in heaven.

There is the “critical event” so far as I can make out without reading the entire essay. There is the “critical event” that has not happened yet and probably never will in Barth’s own words: When God’s righteousness prevails “and is done as it is in heaven”! But can we at least aim to be lights of God in the darkness? Can we rise from our lethargy and allow the Cross and the Holy Spirit to guide our walk through life, this life?

I don’t own a copy of Barth’s essay “The Righteousness of God”. All the above passages are as quoted in the book “Church as Moral Community – Karl Barth’s Vision of Christian Life, 1915-1922” by Michael D. O’Neil, published in 2013 by the Paternoster Press in England.