The Son of God became a Devil-renouncing man that I might renounce the Devil as a son of God.
Augustine of Hippo
God grant me to renounce the Devil, but not yet.
I answer that I do indeed renounce the Devil and all of his works, just as Augustine says, “God grant me to renounce the Devil.”
Yes, especially his whore the pope!
I shall do as God has willed me to do by His all-wise, omnipotent predestination.
The Devil did not bother me as a master for long because I am too worthless a slave.
Is the Devil anything more than a mythological husk?
The tyrant dies and his rule is over, the martyr dies and his rule begins.
C. S. Lewis
In encounter with the God who makes Himself known as Jesus Christ, when He spoke His Word to me, I found myself freed for faith in Him. I am therefore compelled corem Deo to renounce the Devil and all his works.
T. F. Torrance
Jesus Christ has already renounced the Devil and all of his works for me, in His vicarious, obedient human life in unbroken union with the Father in the power of the Spirit.
N. T. Wright
I renounce “the Satan” and all of his works, although much of the Church, especially in the West, has for centuries done so without understanding what “the Satan” meant to first-century Jews like Jesus.
[Insert some creative, piercing insight into Devil-renunciation practices that involves sociology, anthropology, history, politics, and sacramental theology.]
I renounce the Devil and all of his works for the glory of God, because of the supremacy of Christ, for He is the only thing that satisfies!
Yeah, Jesus believed in the Devil, but should we?
Hold on, I’m keeping God in suspense about what I will freely choose.
Yes, I renounce the Calvinist God and all of his works.
I invented the Devil! (Oh, wait, he’s not a theologian.)
I dunno, that sounds awfully Charismatic. Is this a trap?
How can I renounce someone who might (I hope that doesn’t sound too dogmatic) one day be redeemed?
Rachel Held Evans
Would Jesus really be the kind of bigot who renounces people?
You’re a bad, bad Devil. It’s who you are; it’s who you are; it’s who you are. And I renounce all your works. It’s what I do; it’s what I do; it’s what I do.
That’s not radical enough. We must declare war on the Devil and all his works, give our everything to see him defeated no matter what the cost.
Jerry Falwell, Jr.
That depends what he has to offer politically.
I renounce the Devil and all his works, which include Arminianism, Catholicism, the Federal Vision, and the New Perspective on Paul, among many other things which I expose masterfully on my show The Dividing Line.
I realize that in our modern culture a lot of people have given up on belief in the Devil, but honestly, as I look at Scripture, I just think that’s terribly wrong. So, yes, I have to say I renounce the Devil and all of his works.
I mean, yeah, I renounce the Devil and everything, but how important is that, really? A lot of people can’t believe in a Devil these days, and I get that, so why not focus on Jesus and the Resurrection?
Of course I renounce the Devil and all of his works! With a God who loves me with such a radical, crazy love, how could I even think about not returning it by renouncing the Devil? Now if you’ll excuse me, I think renouncing the Devil’s works means I need to finish renouncing and giving away my last few possessions.
For my last (rather delayed) post on Karl Barth’s doctrine of providence according to Darren Kennedy, I want to briefly address the way that heaven and, interestingly, the angels function in the whole structure. According to Kennedy, heaven and the angels are actually quite important to Barth’s providence. Why this would be the case might not be obvious at all to us, but once he explains it, the coherence is evident.
So, what do angels and heaven have to do with providence? Recall that in my last post on this I mentioned that Barth rejects the idea of miracles which violate natural order, but he understands the natural order in a broad way that allows for many things to take place which we might not be inclined to consider natural. This is where heaven and the angels come in. For Barth (and, basically, N. T. Wright of all people), the term “heaven” does not refer to the uncreated presence of God, but to the second sphere of creation, the other side from earth which is hidden from our perception. The angels belong to this created heavenly sphere, and thus strictly speaking are a part of natural creation. They are not properly supernatural, but simply belong to a different created habitat, the habitat of heaven rather than earth.
In his first brief explanation, Kennedy explains:
If God does not disrupt the causal nexus, how can one account for the specific ‘miracles’ in Scripture? Barth’s answer does not envision a violation of the causal nexus, but an expansion of it to include heaven. This explanation will help to clarify Barth’s interpretation of heaven and angels in III.3. While fully a part of the creation, heaven remains imperceptible to humanity. Nevertheless, as part of the cosmos, heavenly creatures can act and reveal in the earthly realm. Thus God directs angels—whose nature is to obey perfectly—to behave in ways that seem to disrupt creation, but violate no ontic laws of creation.1
So for Barth, then, there is nothing about miracles which necessarily violates the natural causal order. He does not overrule, bypass, undo, or contradict the “laws” by which He governs creation (since, after all, in double-agency they are His own doing, and He cannot contradict Himself). Instead, heaven and the angels are part of the natural, created world, and God from His presence in heaven sends the angels to do His will in ways which affect earthly realities. A blind man, for example, may receive sight not by earthly physical processes but by angelic action, which is nonetheless “natural” in the sense that angels are a part of the created order.
Thus Kennedy argues that the realm of heaven and the angels serve as a so-called “causal joint” in Barth’s theology of providence, the point where God’s action enters into the created world. Many theologians have traditionally had a very difficult time identifying this point, explaining how and where God’s providential action is effective in the natural world. Barth by no means overcomes the mystery altogether, which would be speculative and presumptuous, but he does point to this answer grounded in biblical stories and teachings.
To understand this better, we should see how Barth sees the difficulty in the relationship of the Wholly Other God to the created world. In his understanding, God only is able to act in our world through a particular created “midpoint,” the realm of heaven which He has made to dwell in and to unite with earth. Kennedy cites this from him:
Without this special place of God, and the distance therewith posited between Himself and man in his own place, there could obviously be no genuine intercourse between them. There could be no dialogue, but only a monologue on the part of God (or perhaps of man). There could be no drama, but either God or man could only live in isolation with no relationships to others or significance for them. If this is not the case; if the theme of Christian witness is neither the life of an isolated God nor isolated man, but the history enacted between them of isolation, estrangement, reconciliation and fellowship; and if this history is really enacted in our world, then this means that God as well as man has a distinctive sphere in this real world of ours.2
This is rather similar to N. T. Wright’s view, at least at the descriptive level, of heaven as “the control room for earth..the CEO’s office, the place from which instuctions are given.”3 Kennedy does not specify whether Barth thought God acts on the world through heaven only by the angels or also by other means, but in any case the point is a mediating realm between God and man’s world.
There are oddities to this account, though. For Barth, only God and humans are truly personal beings. Angels, although superficially similar to persons, are actually not. They have no free will (of any kind), and they are used by God similarly to simple tools. On this account, he also denies that demons are fallen angels, instead incorporating them into his doctrine of Nothingness (on which I have written here). If angels have no personal agency, then they cannot have sinned unless God caused them to do so, which of course is absurd. Thus demons are placed into their own category.
This last issue is odd, and I think compromises this apsect of Barth’s providential project on Biblical grounds. Could it be reworked without it? Perhaps. In any case, it is thought-provoking, and I think as a whole Barth’s doctrine of providence seems superior to the traditional Reformed formulations.
Innumerable are the evils that beset human life; innumerable, too, the deaths that threaten it. We need not go beyond ourselves: since our body is the receptacle of a thousand diseases—in fact holds within itself and fosters the causes of diseases—a man cannot go about unburdened by many forms of his own destruction, and without drawing out a life enveloped, as it were, with death. For what else would you call it, when he neither freezes nor sweats without danger? Now, wherever you turn, all things around you not only are hardly to be trusted but almost openly menace, and seem to threaten immediate death. Embark upon a ship, you are one step away from death. Mount a horse, if one foot slips, your life is imperiled. Go through the city streets, you are subject to as many dangers as there are tiles on the roofs. If there is a weapon in your hand or a friend’s, harm awaits. All the fierce animals you see are armed for your destruction. But if you try to shut yourself up in a walled garden, seemingly delightful, there a serpent sometimes lies hidden. Your house, continually in danger of fire, threatens in the daytime to impoverish you, at night even to collapse upon you. Your field, since it is exposed to hail, frost, drought, and other calamities, threatens you with barrenness, and hence, famine. I pass over poisonings, ambushes, robberies, open violence, which in part besiege us at home, in part dog us abroad. Amid these tribulations must not man be most miserable, since but half alive in life, he weakly draws his anxious and languid breath, as if he had a sword perpetually hanging over his neck?
John Calvin, The Institutes of the Christian Religion 1.17.10
In my last post about D. M. Kennedy’s thesis on Karl Barth’s doctrine of providence, I overviewed the way Barth addressed the question of evil in the world and the divine will. God gives sin and evil space for existence in His opposition to it; His “No” to human evil defines it and gives it concrete existence as His enemy. Thus sin is included in God’s will negatively, as that which He hates and denies in order to love and create His positive will. In the end, through the Cross of Christ, all sin and evil have their intentions thwarted as their ends are subjected to the positive will of God in creation and reconciliation.
This account, as fun as it is, is not quite complete. To get the way all of this is supposed to work a little better, it is necessary to also understand Barth’s doctrine of double-agency, the way in which both God and the world act in everything which happens. For Barth, and many other theologians, it is necessary to affirm that God acts in all occurrences. Nothing happens in all of creation in which God is not actively doing something. Providence would not be providence, especially from a Reformed perspective, if not everything was in some way an act of God. So Barth would affirm, along with the Old Testament and many Christian thinkers, God’s omnicausality, His causing of all things which come to pass.
So what does Barth’s view of double-agency look like in his doctrine of providence? First, it must be seen that all events in all history are God’s act at least inasmuch as He creates and sustains all things. This applies on one level to mere matter, simple particles and such, as God chooses at every moment to cause their existence with their distinct natures and properties. Every quark and gluon, photon and graviton, “acts” out of its own nature under the conditions in which God has placed it, and God acts to give and sustain the nature and abilities of these particles. Thus for Barth “natural” processes or “laws” cannot be understood as some autonomous principle(s) which mechanistically force all things to work in a certain way, but rather they are simply the outplaying of the way God ever constitutes the elements and forces of nature.
Each day of creation marks the appearance of created beings with particular natures which serve the Creator’s intention. For example, light has a God given ‘nature’ corresponding to its function and purpose. Barth explains, ‘Giving it its nature, He sets it [light] with this nature in that antithesis [between God and darkness]’. This ‘nature’, however, is in relation to the living God. Acting naturally, it corresponds with its Creator:
…in its distinction from Himself He finds in it a correspondence (entsprechend) to the goodness of His creative will and acts. In this connexion only that can be called “good” which corresponds to God’s will and act as Creator, and for this reason and in this way in a positive relation to Himself’.…in its distinction from Himself He finds in it a correspondence (entsprechend) to the goodness of His creative will and acts. In this connexion only that can be called “good” which corresponds to God’s will and act as Creator, and for this reason and in this way in a positive relation to Himself’.
Barth goes on to contrast his view of the goodness of light in correspondence with the will and act of God to those who consider the ‘qualities and advantages of light’. In doing so, Barth sets his actualistic ontology and its stress on relationships in contrast with the traditional Aristotelian substantialism. Double-agency means that impersonal creatures ‘are’ in their natural existence precisely as God actively sustains them to be. Like Farrer, Barth suggests ‘two doings’, but only one meaning given by God, since the non-intelligent nature of light does not involve an intention from the side of the creature.
Barth accentuates the ‘limits’ (Grenzen) and ‘nature’ (Natur) of each creature. Every creature has a particular God-given nature allowing for varied praise and witness to its Creator. Thus the creation of plants signals the potential not for agency but for obedience nonetheless. Barth highlights the difference in the nature of plants and non-living creatures this way,
Light has only to become and be what it is. The firmament has only to divide. The waters have only to gather. The results of the activity of the action of these creatures do not extend beyond themselves to the existence of other creatures. But the earth…has a transitive character…It produces things that are different from itself….
Barth portrays creaturely life as both ‘produced by God’ and totally natural. As in Farrer’s lower levels of providential double-agency, Barth preserves the full integrity and relative individuality of the creature while affirming divine agency in each moment of existence. The Creator both creates the nature of the impersonal creature and personally acts in double-agency using ‘creaturely powers straight…’1
So for Barth, God is the “cause” of all physical occurrence by giving every physical part of creation its peculiar nature and function. All so-called “natural laws” are the result of God’s constant act of creatively ordering the world. Yet at the same time, this divine act makes the “independent” naturalness of the physical world properly real. God does, and so nature does, but nature does precisely as nature and not merely as a divine instrument
This conception of double-agency has two particularly notable results. First is that Barth thus rejects the concept of natural evil. Hurricanes, volcanoes, mosquitos, and carnivorous survival are not, for Barth, effects of sin or the curse but simply expressions of the way that objects and forces with different created natures may interact in abrasive ways. Just as without heat and friction between objects, there could be no motion, so without these various harsh aspects of creaturely existence, there could be no natural world. This reminds me of a section in The City of God where Augustine addresses natural evil by pointing out that just because certain created things are bad for humans does not mean they are inherently bad. Instead, they are good as they act out their God-given natures even when that is problematic for us.
A second result of Barth’s take on double-agency in creation is a rejection of any idea of miracles as breaking or bypassing the created order. If all natural occurrence is in fact already God’s omnipotent action, then Humean miracles would essentially be God bypassing or contradicting Himself. So Barth defines miracles by their meaning and relation to human perception. Miracles occur by natural processes, but they are so wielded by God’s providence as to participate in revelatory significance in key moments of God’s plan.
This rejection of Humean miracles does come with two important qualifications, though. On one hand, Barth defines creation’s natural order in a way that allows for many things we might not be inclined to consider “natural” as in fact perfectly natural. I’ll save the twist on this for my next post. The other qualification is the resurrection of Christ (and thus humanity in Christ), which is neither natural nor a simple violation of nature but in fact a new creation in the midst of the old, a sequel to the ex nihilo work of Genesis 1.
More closely related to the last post, though, and addressing the issue of human evil in providence, is Barth’s understanding of double-agency with respect to persons. Personal beings are more than the sum of their physical parts, after all, especially in that they have true, intentional agency. A particle simply exists and interacts without knowledge or motive, but human persons move autonomously and make choices. It is in this sphere, then, in which double-agency means the most.
As said before, Barth acknowledges the act of God in every occurrence, thus including human decisions, even evil ones. But Barth is no fool who simply treats humans like rocks and stones moved by God deterministically. To summarize Kennedy’s presentation of Barth’s view of double-agency in persons, I’ll offer three points which describe the act of God in human action.
First, God acts creatively to sustain the human’s being and willing as a creature. God has made man with certain volitional capacities which, while never intended to host sinfulness, have become inhabited by sin in such a way that God must allow sinful wills to play out their desires for a time or otherwise go back upon His creative will in unfaithfulness to Himself. While Barth probably would have objected to the term “free will” being applied here, what we are essentially faced with is a relocation of the doctrine of free will to Creator/creature distinction, suggesting that God mustn’t control in an overruling way human wills if He wishes to preserve the integrity of His creatures precisely as creatures. Thus God acts in human action by creating and sustaining human agency and volition which would otherwise not exist.
Second, God acts in all human action to determine it as positive or negative witness to election in Jesus Christ. This follows closely from what was discussed in the last post about Gods “Yes” or “No” to all human choice. As is well-known, for Barth election means God’s predetermination to be for all mankind in the mediation of Jesus Christ, the Son of God and Son of Man. Unlike Calvin, who considered the election and reprobation of men as part of the general doctrine of providence applied to salvation, Barth puts election before providence as its original ground. Providence follows from election so that God acts to determine all human acts as either a positive witness to election, humanity living in his truth as elected man, or negative witness to election, humanity living the lie as a rejected man who is nonetheless elected. Those who obey God do so as servants, friends, and willing participants in God’s electing purpose, whereas those who disobey God do so as deceived creatures thinking themselves independent of God when in fact they are elected for Him in Christ. The disobedient do not intent to glorify God or witness to His grace, but God overcomes their intention to instead use their disobedience as a sign of His electing grace. Thus Barth says of them, “The rejected as such has no independent existence in the presence of God. He is not determined by God merely to be rejected. He is determined to hear and say that a rejected man is elected.”2 Kennedy helpfully shows how Barth applied this thought to Judas:
The Lordship of God determined, determines and will determine all things as witnesses to election.
The example of Judas helps to demonstrate Barth’s understanding of providence under election. It also gives a particular example of the way Barth avoids both the charge of determinism and of making God the author of sin. At no point do Judas’ actions cease to be determined by God’s active electing will, but Judas is no puppet or chessman. He rebels against God and acts as if he were a godless person. Contrary to deterministic views, Judas’ betrayal was not ‘written’, required by God’s plan or specifically necessary for God’s salvific purposes. God determines the betrayal for the realization of God’s will, but Judas did not have to betray Jesus any more than the other disciples were inhibited from doing so by God. Barth states bluntly that the other disciples shared the same perverse ‘possibility’ of Judas,
To be sure, they have not actually done it or co-operated with [Judas]. But the point is that they obviously could have done it. The possibility of doing it was their possibility too… any of the others might equally well have been the one.
As ‘the great sinner of the New Testament’, Judas illustrates the perverse impossible possibility of the ‘rejected’. In his will and act of handing-over Jesus, Judas’ ‘disobedience was certainly not obedience. On the contrary, it was total disobedience.’ Nevertheless, Judas’ betrayal encounters the sovereign determination of God and therefore will witness to the grace of God…Barth has shown the omnipotence of God’s providential determination without any possibility of determinism in a mechanical or overpowering sense. God does not interfere in Judas’s actions, but determines them—‘against [Judas’] will and deserts (gegen seinen Willen und Verdienst)’—as a witness. Likewise, Judas’s sin remains Judas’s responsibility, though determined by God’s left hand. In such a view, God cannot be understood as either the ‘author of sin’ or as a monadic tyrant.3
This is a rather interesting conception in my opinion, and it works well as an account of how God can work all things to His glory without being the author, deviser, or even far remote cause of sin. God does not determine Judas to sin, but He determines Judas and his sin as involuntary, unwilling testimony to God’s grace toward sinners in Jesus. The depth of Judas’ depravity can only come to highlight the glorious love of Christ in choosing, coming, and dying for such a sinner. Rather than God glorifying Himself simply by damning the sinner (as is the case in most Calvinist conceptions of reprobation and providence), God is glorified by being the one who, even in and to the point of the sinner’s damnation, loves and mercies him, subjecting even all of his wickedness to this omnipotent benevolence.
Third, God acts in every human action by integrating it into a wider scope of providence that ultimately brings God glory and humanity grace, regardless of its intention. In Barth’s conception of double-agency, God’s sovereignty is exercised by the triumph of His intention over and against the contrary intention of the sinful creature. God does not properly cause, either directly or indirectly, the creature to do evil, but He overcomes and determines creaturely evil for His good by the power of Cross and Resurrection. Since God is in His eternity knows, wills, and acts before, during, and after all creaturely action, He may providentially incorporate all human action into a series of events into which the sinful man does not wish them to play any part, but which accomplishes the will of God. Before man acts, God sets His electing determination and His benevolent will into absolute place. When man acts, God acts alongside according to His own purpose and will determined in election. After man acts, God continues to have power to fulfill His intention even though the creature has lost power over his own intention to the unstoppable flow of time. Thus God is radically superior to human willing and doing, able by His free transcendence to act in relation to a single, limited human act from and in all of time and space. Man’s act and intention are finite, but God’s act and intention vis-a-vis man’s act are free of any limitation. And while I focus on how this relates to sin, it also has meaning for human obedience. God acts before, during, and after all human goodness so that He can confirm it and incorporate it into a greater purpose which fulfills its faithful intention beyond what the limited Christian is capable of accomplishing. Thus for Barth, all of our obedience can, by God’s providence, take on more duration and significance than we have an ability to give it.
Clearly, then, Barth affirms a strong doctrine of providential double-agency which portrays God as truly and utterly sovereign even while Barth ardently rejects and refuses the determinism or quasi-determinism of standard Reformed versions of providence. There is no hidden control of creaturely action in Barth, but there is a determination shaped by election which respects creaturely being and act even while confirming or contradicting the creaturely intention from a superior and eternal standpoint. While some questions and possible critiques remain, particularly in relation to miracles (though some of this will be covered in the next post), the overall strengths are again clear. Election in Christ is at the front, God does not in any way author sin, but God remains comprehensively sovereign, even to the being omnicausal.
I’m working on a cool reading list this year to help stimulate and diversify my reading. It’s almost like a scavenger hunt, with categories like “a book with the word ‘Gospel’ in the title” and “a book with an ugly cover.” I just checked off the first one, “a book on Christian living,” with John Calvin’s On the Christian Life. You can check it out on Amazon or for free on Monergism. Anyway, it was a pretty neat little book, and I decided on finishing it that I would post great bits and pieces from this book, as well as the others I will be reading this year, for everyone to enjoy. So here’s Calvin on the Christian life:
…The object of regeneration is to bring the life of believers into concord and harmony with the righteousness of God, and so confirm the adoption by which they have been received as sons.
For when we were scattered abroad like lost sheep, wandering through the labyrinth of this world, he brought us back again to his own fold. When mention is made of our union with God, let us remember that holiness must be the bond; not that by the merit of holiness we come into communion with him, (we ought rather first to cleave to him, in order that, pervaded with his holiness, we may follow whither he calls,) [emphasis mine] but because it greatly concerns his glory not to have any fellowship with wickedness and impurity.
Doctrine is not an affair of the tongue, but of the life; is not apprehended by the intellect and memory merely, like other branches of learning; but is received only when it possesses the whole soul, and finds its seat and habitation in the inmost recesses of the heart…To doctrine in which our religion is contained we have given the first place, since by it our salvation commences; but it must be transfused into the breast, and pass into the conduct, and so transform us into itself, as not to prove unfruitful.
But seeing that, in this earthly prison of the body, no man is supplied with strength sufficient to hasten in his course [toward holiness] with due alacrity, while the greater number are so oppressed with weakness, that hesitating, and halting, and even crawling on the ground, they make little progress, let every one of us go as far as his humble ability enables him, and prosecute the journey once begun. No one will travel so badly as not daily to make some degree of progress. This, therefore, let us never cease to do, that we may daily advance in the way of the Lord; and let us not despair because of the slender measure of success. How little soever the success may correspond with our wish, our labour is not lost when to-day is better than yesterday, provided with true singleness of mind we keep our aim, and aspire to the goal, not speaking flattering things to ourselves, nor indulging our vices, but making it our constant endeavour to become better, until we attain to goodness itself. If during the whole course of our life we seek and follow, we shall at length attain it, when relieved from the infirmity of flesh we are admitted to full fellowship with God.
The old saying is true, There is a world of iniquity treasured up in the human soul. Nor can you find any other remedy for this than to deny yourself, renounce your own reason, and direct your whole mind to the pursuit of those things which the Lord requires of you, and which you are to seek only because they are pleasing to Him.
For so blindly do we all rush in the direction of self-love, that every one thinks he has a good reason for exalting himself and despising all others in comparison. If God has bestowed on us something not to be repented of, trusting to it, we immediately become elated, and not only swell, but almost burst with pride. The vices with which we abound we both carefully conceal from others, and flatteringly represent to ourselves as minute and trivial, nay, sometimes hug them as virtues. When the same qualities which we admire in ourselves are seen in others, even though they should be superior, we, in order that we may not be forced to yield to them, maliciously lower and carp at them; in like manner, in the case of vices, not contented with severe and keen animadversion, we studiously exaggerate them. Hence the insolence with which each, as if exempted from the common lot, seeks to exalt himself above his neighbour, confidently and proudly despising others, or at least looking down upon them as his inferiors. The poor man yields to the rich, the plebeian to the noble, the servant to the master, the unlearned to the learned, and yet every one inwardly cherishes some idea of his own superiority.
Honestly, I could probably go on, but this should be enough for now. This last one in my opinion is particularly powerful. On the Christian Life is a great little book. If your appetite is whetted, check back at the top where I provided links. Deus benedicat!
Is there any legitimate way that we could say we complete Jesus? I would have doubted so, but there is this is Scripture:
And he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all.
What does this bold phrase mean? Here’s what Calvin commented on this passage:
The fullness of him that filleth all in all. This is the highest honor of the Church, that, until He is united to us, the Son of God reckons himself in some measure imperfect [in the sense “incomplete”]. What consolation is it for us to learn, that, not until we are along with him, does he possess all his parts, or wish to be regarded as complete! […]
That filleth all in all. This is added to guard against the supposition that any real defect would exist in Christ, if he were separated from us. His wish to be filled, and, in some respects, made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand; and his goodness appears the more remarkably in raising us out of nothing, that he, in like manner, may dwell and live in us.
Basically, Jesus is complete in and of Himself, yet He has sovereignly and freely chosen to be with us, to be our God, to be for us. Although He can be complete by Himself, He out of His own freedom chosen not to be complete without us. He has created in Himself room for us to fill! Amen! What a gracious honor!