Now, I could look at Jesus’ command as an investment opportunity. “Treasure in heaven” sounds like a pretty profitable return. The problem is that when “treasure” gets attached to “heaven,” everything gets upended. “Heaven” is, if anything, elusive.102 “Our Father who art in heaven,” says above all that the God whom Jesus teaches us to address will not be laid hold of.103 “Treasure in heaven” is then a very strange treasure, one I cannot enter into a calculator, one that does not add to my net worth. And so, I’m left, having received the command of Jesus, with an unimaginable promise. It is a heartening promise, that I do gather from the passage; but it is one which I cannot objectify enough to covet. I suspect that even Husserl would have had trouble fixing his gaze on such a treasure.104 I am commanded by Jesus to give up all my property for the sake of a most unsettling impropriety; hardly an alluring proposal. And yet again and again and again the question rings in my ears—“Craig, son of James, do you love me more than these?” (John 21:15–17, sort of). And something stirs in me and I want to say, “Lord, you know everything; you know that I love you” (17).
How do I not go away grieving? How do I feed his sheep? I’m a thinker and not a very good one at that. Am I to become more ignorant than I am already? Am I to become thought-poor? Is this a call to some Jungian sacrificium intellectus?105
How do I not go away grieving? Perhaps the answer—like the yes of a child to the voice of her mother calling her name—rises insolubly before the particular mystery precisely of the evocative gospel. “When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified” (1 Cor 2:1–2). The mystery before which I am to give up all my intellectual possessions, Paul is saying, is the crucifixion of Jesus Christ.
But this sacrifice of the intellect—and that is the right, though non-Jungian, phrase—is to be no suicide. The gospel insists that Jesus Christ gives himself to the coming of the “God not of the dead, but of the living” (Mark 12:27), the coming of the living God. The gospel insists that Jesus’ Holy Father, alive in heaven, is made manifest in life. The gospel indeed insists that the forsaken death of the carnal Son makes the Holy Father manifest, but that it does so in the work of the Spirit through the resurrection of his dead and damned body. The gospel insists that it is in his glorified dead and damned body that we, too, are called to move; that it is in that life that we come alive, that we are saved; that there we repeat (derivatively) his life-rhythm of crucifixion/resurrection—through the liturgy of baptism and eucharist—because his body is nothing but the life-rhythm of crucifixion/resurrection.106 The gospel insists that our evenings and mornings become a kind of dance of death . . . swallowed up in life, that resurrection life is so alive that even death is no contrast to it. It is into this liturgy that Peter and I are called. We are called to Jesus’ sheep—standing wide-eyed as they do in this world God so loves—to offer them the food that is precisely this body into which we have been incorporated. We hear, Peter and I, and we may yet believe, that to eat this body is oddly not for it to be incorporated into us, but for us to be incorporated into it—and thus for us to repeat (derivatively) the rhythm of crucifixion/resurrection. It is in this way that we are to live, bodies together in one “living sacrifice,” a thoughtful worship,107 a “renewing of [the] mind,” which defers (Rom 12:1–3), one performed again and again and again, pouring out what is freshly given—as might a spring that gives water only as it is replenished with the gift of unearned rain (John 4:9–14).108 That, it seems to me, is the mystery of the gospel.
As a theologian who would hear and believe, I am indeed to gather my thoughts, but only in order to give them away. Had the Rich Young Ruler not departed grieving, had he indeed followed Jesus, he, too, would have gathered his property, i.e., in order to dispose of it. But doing so is never dropping the ballast of worldly goods in order to soar into some higher “spiritual” realm, i.e., in order to get out. Following the crucified/resurrected Christ is the work of giving away our goods. However, it is performed precisely as an act of plunging into the world, the world hallowed when the carnal body of Christ is glorified in the glorification of the Father on Easter Sunday morning. That is, the glorified carnality of the body of Christ calls out to us, Peter and me. “Let the same mind be in you that was in Christ Jesus,” Paul writes, “who . . . emptied himself . . . humbled himself and became obedient to the point of death—even death on a cross” (Phil 2:5–8).109 Therefore, on the day new goods come into our hands, on that day our hands do not become unclean. They are gifted—with a gift that will not become property. And a gift that will not become property is there to be given. To follow Christ is with him perpetually to be emptied (cf. John 4:14).
But how am I, a theologian who has no trouble remembering that he is a human being, to pull this off? “For mortals it is impossible, but not for God; for God all things are possible” (Mark 10:27). Trust in that, one hears. Yet one hears as well that neither can we trust. If we could, trusting would make us haughty (Ephesians 2). It is more than enough that, when we cannot, we do. When we cannot and yet do, we may perhaps learn to give thanks that in spite of ourselves this, too, was possible.110 The answer to the “how” question, that is, is another “how” question, which may be put in the indicative: It is grace . . . all the way down, just as it is grace all the way up.
To say grace and faith is to say Trinity. God the Father moves out through God the Son in God the Spirit to a world that first and last covets its riches.111 The Trinity opens to this world from the depths of hell and gathers it into the body broken and left to rot there, the body of Christ in whom the Spirit glorifies the Father. By entering into the body of Christ, the discarded bits of decaying tissue that litter hell are stitched together to make that body’s vital organs, they there partake of its glory—the holiness, the love, of the Father—and move in the Spirit into the very world that treated them and him so badly. My calling as a theologian is to do my word-work down this path, too, a body-part of a journeying body, praying without ceasing, in everything giving thanks, rejoicing evermore, moving back and forth from this groaning earth to the earth eschatologically redeemed, from the earth eschatologically redeemed to this groaning earth.112 My calling is to stand before a classroom full of students or to sit before a blank computer screen and in this way to pray, give thanks, and rejoice in the mystery of the gift.
I am to stand on the mound, cleats pressed into the rubber, senses raw and open to the park’s batter, runners, and fielders before whom I move, seeing and hearing, almost smelling, tasting, and touching what shifts within and without the strike zone, feeling the weight, density, and contour of the ball in my rosined hand, thought, emotion, imagination agitated, and with everything in me throw. Without balking. The Rich Young Ruler, Peter, and I are commanded to disperse our goods to the poor. How am I to obey this command without balking, I who profess