{"id":1684,"date":"2017-11-12T11:00:48","date_gmt":"2017-11-12T16:00:48","guid":{"rendered":"http:\/\/blogs.bu.edu\/sermons\/?p=1684"},"modified":"2019-09-22T13:37:39","modified_gmt":"2019-09-22T17:37:39","slug":"luther-on-god-at-play","status":"publish","type":"post","link":"https:\/\/blogs.bu.edu\/sermons\/2017\/11\/12\/luther-on-god-at-play\/","title":{"rendered":"Luther on God at Play"},"content":{"rendered":"

Click here to\u00a0listen to\u00a0the full service<\/a><\/p>\n

Gen. 32:24-30<\/a><\/p>\n

Matt. 11:12-19<\/a><\/p>\n

Click here to listen to the meditations\u00a0only<\/a><\/p>\n

 <\/p>\n

Luther on God at Play<\/strong>[1]<\/span><\/a><\/p>\n

Does God play games? The fear that God might lies at the root of the anxieties of the modern world. Descartes, the father of modern philosophy, sought certainty in the face of the possibility that God (the deus deceptor<\/em>) might play tricks; and his opponents, solid Dutch Calvinist theologians, accused him of blasphemy for suggesting that such a thing was possible.[2]<\/span><\/a> Albert Einstein famously objected to quantum mechanics by insisting that \u201cGod does not play at dice with the universe.\u201d Enlightenment thinkers criticized the Christian God on moral grounds, insisting that God had to act according to our own, rationally discerned rules. The roots of this modern anxiety go far back into medieval and ancient philosophy and theology, which placed God at the transcendent apex of a crystalline hierarchy of being, or set God over the world as a sovereign legislator.<\/p>\n

For Martin Luther, however, God is a God who plays games.<\/p>\n

By now, on the second Sunday in November, 2017, two weeks after the October 31 anniversary of 1517, you are probably tired of hearing about Luther\u2019s Ninety-Five theses and whether or not they were nailed on the Wittenberg church door.\u00a0 This morning, I want to propose a different framework for considering Luther and his Reformation in this five hundredth anniversary year: God at play.<\/p>\n

In the Gospel read this morning, Jesus says: \u201cTo what shall I compare this generation? It is like children sitting in the market places and calling to their playmates, \u2018We piped to you, and you did not dance; we wailed, and you did not mourn.\u2019 \u00a0. . . Yet wisdom is justified by her children.\u201d[3]<\/span><\/a><\/p>\n

For most of the centuries since Luther\u2019s lifetime, until the liturgical reforms of the late twentieth century, this Gospel lesson was the one appointed to be read at commemorations of the Reformation. Luther understood this text to embody God\u2019s call as a call to play: to join with God in God\u2019s divine game.<\/p>\n

Luther\u2019s world was one (perhaps not unlike our own) in which games were coming into their own.\u00a0 In a remark at table in 1537, Luther observed that<\/p>\n

Games with cards and dice have become common, for our age has invented many games. Surely there has been a great change. In my youth, all games were prohibited; makers of cards and musicians at dances weren\u2019t admitted to the sacraments, and people were required to make confession of their gaming, dancing, and jousting. Today these things are the vogue, and they are defended as exercises for the mind.[4]<\/sup><\/a><\/p>\n

Luther himself played chess with students,[5]<\/span><\/a> and was familiar with the ancient European game of Mills known in English as Nine-Men\u2019s-Morris. He compared the devil with a player who catches his opponents in a \u201cdouble mill\u201d in which no matter what the opponents do, the devil has them his trap.[6]<\/span><\/a> Luther penned a satire on the pope and emperor based on the old German card game of Karnoffel.[7]<\/span><\/a><\/p>\n

Yet this kind of game based on rules is not what Luther has in mind when he insists that God plays games.\u00a0 Rather, these are the games that humans try to play with God\u2014to subject God to the rules, as if we could catch God in our own \u201cdouble mill\u201d of metaphysical or ethical necessity. For Luther, this human impulse to play games with God by catching God in our own rules was exemplified by the scholastic theologians who \u201cspeculate and play games with God up in heaven: what He is, thinks, and does in Himself, and so on.\u201d[8]<\/sup><\/a><\/p>\n

Among Luther\u2019s own supporters, he discerned a distressingly similar effort to entrap God in the Swiss theologian Ulrich Zwingli, who argued that God\u2019s omnipotence in fact precludes His presence in the Sacrament, because for God to be bound to the elements would be a limitation of divine power.[9]<\/span><\/a> For Zwingli, the God of human games is bound by necessity even in his omnipotence. God is spirit; He cannot be flesh. God is light; He cannot be obscure. But Luther\u2019s God, playing not human games but the divine game, is radically free.<\/p>\n

God\u2019s game, for Luther, is not a rule-based game like chess or cards.\u00a0 Rather, it has more in common with a sort of unstructured play, of pretending and playing in back-and forth alternation between the players.\u00a0 Luther loves to describe God as wearing masks which simultaneously conceal and reveal God\u2019s self: the masks of Creation itself, of the Word and the Sacraments\u2014and Luther speaks of masks which God invites us to put on in the world: the masks of parenthood or political office, of responsibility for neighbors and for creation.\u00a0 For Luther, the point is not to remove the masks or penetrate through them to God in unmasked majesty, but to join in God\u2019s game.[10]<\/span><\/a><\/p>\n

Luther can sometimes think of the public masquing of Carnival in describing this masked play, but he imagines God\u2019s masks above all in terms of the games between parents and children: the kind of pretending and tricks for the sake of jest that give way to shared laughter and joy. We might think, for example, of a father who lumbers around pretending to be a hungry bear, to the combined sheer terror and equally sheer delight of his children, a game which begins with terrifying ursine growls but ends with bear hugs and laughter.<\/p>\n

Indeed, when Luther describes God as \u201cFather,\u201d he is typically not invoking a perilous analogy of being between human masculinity and divine activity, as Aquinas and other realist theologians do, but describing a relationship typified by this kind of play. \u201cGod plays with us, and we are his dear children; he dandles us and chastises us.\u201d[11]<\/span><\/a> \u00a0God is a father who plays games.<\/p>\n

What sets Luther\u2019s understanding apart is not simply the idea of God\u2019s play, but the kind of play. The great scholar Desiderius Erasmus, the first editor of the Greek New Testament, when he finally took up his pen against Luther, compared God to a father who holds out an apple to a child in order to teach the child how to walk over and take it. The apple is a gift, but the child must learn to respond in order to get the prize. In a similar vein, Erasmus argued about the commandments. God would not command \u201cthou shalt\u201d to human beings who were utterly unable to comply.[12]<\/span><\/a><\/p>\n

Luther has a more complex image of divine fatherhood and of God\u2019s games: \u201cHow often,\u201d Luther writes, \u201cdo parents have a game with their children by telling them to come to them, or to do this or that, simply for the sake of showing them how unable they are, and compelling them to call for the help of the parents\u2019 hand!\u201d[13]<\/sup><\/a><\/p>\n

Erasmus\u2019 God plays games that are edifying and straightforward and cultivate independence (perhaps the sort of educational games that parents buy for their children that get played once or not at all)! Luther\u2019s God plays games with terrifying reversals; their point is not to teach a lesson to be taken away from the game but to draw the players closer together.<\/p>\n

What matters is not rules, or winning or losing, but the playing itself and the persons whom the game binds together.<\/p>\n

God plays this game through preaching: preaching which does not simply inculcate a set of rules to keep to march up the ladder until we reach God on the final rung, but preaching which summons us now to mourn with the wailing of the Law, now to dance with the piping of the Gospel.<\/p>\n

God plays this game through song, like Luther\u2019s dramatic hymn which we sing this morning, \u201cDear Christians one and all, rejoice,\u201d itself a proclamation of God\u2019s play with the world.\u00a0 When we sing together in church, we are not only singing to God, but calling out to one another. When I come to church on a given Sunday, I may or may not feel particularly penitent or joyful or even very strong in faith. If it were simply a matter of my own devotion and the state of my own heart I might or might not feel like singing at all. But Jesus tells us that you need the sound of my voice, and I need the sound of yours. God\u2019s game continues through our singing, the call of the children calling to each other in the marketplace.<\/p>\n

God plays this game through ordinary human words, spoken by one human creature to another, and makes them the power of God unto salvation [Rom. 1:16]. The Scriptures themselves, for Luther, are examples (as well as witnesses) of God\u2019s play. Why do the Scriptures deal so much with inconsequential, practical matters like the marriages, households, and flocks of the patriarchs and matriarchs rather than with high, spiritual mysteries? It is because, Luther says, \u201cthe Holy Spirit, God the Creator, deigns to play, to jest, and to trifle with His saints in unimportant and inconsequential matters.\u201d[14]<\/span><\/a> Things which seem unimportant measured in themselves are nonetheless important within God\u2019s game.<\/p>\n

God plays this game through the ordinary water of Baptism which, joined with God\u2019s Word, becomes a \u201cgracious water of life and a washing of regeneration and renewal in the Holy Spirit\u201d [Tit. 3:5].\u00a0 God plays through the Supper, in which Jesus gives not what the senses perceive or philosophy can explain but what Jesus\u2019 words declare: His body and blood for the forgiveness of sins.<\/p>\n

Zwingli, of course, sees all this as being \u201crather childish.\u201d[15]<\/sup><\/a>\u00a0 But for Luther, that is only being a spoilsport, the kind of peevish child who perhaps thinks himself too grown-up and refuses to join in the game. Luther writes, \u201cthese godless ones are not ready for God\u2019s game\u2014that is, for dealing with the Gospel\u2014and they spoil it as much as they are able.\u201d[16]<\/span><\/a><\/p>\n

Here Luther stands also against old Pelagius, who described the mature Christian as so grown up that he no longer needs God (emancipatus a Deo<\/em>) and with Augustine, for whom the Christian was always dependent on God\u2019s grace like the child stilled at its mother\u2019s breast (Ps. 131:2).[17]<\/span><\/a> Spiritual growth for Luther is not increasing independence but an ever-deepening faith and reliance upon God, not independence. For Luther, the Christian never outgrows God\u2019s play.<\/p>\n

To say that God is a God who plays games is, after all, to say that faith is the fundamental relationship with God.\u00a0 The God who does not play games does not need faith. If God is caught in human metaphysical or ethical schemes, then I can know what God must necessarily do toward me by analyzing my own status: if I am good, then God who is Good must be good toward me. If I am like God in my inner being then I am part or participant in God. But with the God who plays games, there can be only faith, trust like that of a child who is tossed in the air and can only trust that he will be caught in his father\u2019s arms. The point of the game, again, is not victory for one side or the other through the application of rules, but the relationship of trust and love that is deepened between the players.<\/p>\n

Above all, God plays this game through Jesus.\u00a0 Jesus is the Wisdom of God, the wisdom who calls out in the marketplace, the wisdom who eternally delights to play with humanity.\u00a0 Proverbs 8[:30-31 Vg] describes her: \u201cI was with [God], arranging all things, and I took delight day by day, playing before Him at all times, playing in the world, and my delight was to be with the children of men.\u201d[18]<\/span><\/a><\/p>\n

This is the Wisdom who comes into the world incarnate not as a solemn grown-up but as a child. For Luther, the incarnation of the Son of God thus embodies this eternal divine game: \u201cwe have an infant, this Child [Isa. 9:6]: the mother bears Him for us, nurses Him for us; He remains a Child for us for ever.\u00a0 He does not display Himself to us in somber seriousness, not in some terrible majesty at which we would have to tremble, but he shows Himself to us as a little Child, and in his childhood he plays with us to all eternity.\u201d[19]<\/span><\/a> God\u2019s play with His beloved people in Christ is perpetual and eternal.<\/p>\n

Luther finds God at play throughout the Gospels and throughout the Scriptures. Jesus jests and plays with his disciples, in words and deeds, terrifying them as if he were a ghost when he comes to them over the sea before revealing himself and consoling them by calming the storm.[20]<\/span><\/a> Jesus plays with the Syrophonecian woman when he denies her plea for help, but she joins in the game and compels Jesus through her faith.[21]<\/span><\/a> \u00a0For a moment, God\u2019s game may seem terrifying even to the saints\u2014the game of the cat which means death to the mouse, as one of Luther\u2019s German proverbs puts it.[22]<\/span><\/a> Nevertheless, behind the mask or specter of anger, God is playing as a loving father with his children, and the saints come to perceive the sweetness of God\u2019s game.<\/p>\n

In Genesis, Luther finds the ultimate and climactic game of God with the patriarchs and matriarchs in Jacob\u2019s wrestling with the angel of the Lord, grappling all night until finally the divine wrestler renders Jacob helpless by putting his hip out of joint.\u00a0 Yet Jacob will not let go. Luther insists, \u201c[this] wrestler is the Lord of glory, God Himself, or God\u2019s Son, who was to become incarnate and who appeared and spoke to the fathers.\u201d It is in playing, not simply in yielding but in wrestling with God, that Jacob comes to know God. \u201cJacob has no idea who it is who is wrestling with him; he does not know that it is God, because he later asks what His name is. But after he receives the blessing, he says: \u2018I have seen the Lord face to face.\u2019 Then new joy and life arise.\u201d[23]<\/sup><\/a> It is this God who plays games who is able to become flesh, to reveal himself through playing, to gives himself as pledge.<\/p>\n

When God plays his game with the saints, he does not simply set up a game for them to play (and lose) against terrible opponents\u2014sin, death, and hell. Rather, God himself is in the game, in the Incarnation. God does not simply preside over the game in omnipotent transcendence. As we might say, quite literally, God has skin in the game. Therefore, as Luther says, \u201cI do not have nor know any other God, neither in heaven nor on earth, but this One who is warmed at His mother\u2019s breast, who hangs upon the cross.\u201d[24]<\/span><\/a><\/p>\n

To play God\u2019s game is to play with God, the incarnate God. Wisdom, Jesus says, is justified by her children, the children who hear God\u2019s call and join in God\u2019s game.<\/p>\n

Luther\u2019s God plays games. In this five hundredth year of the Reformation, will we play along?<\/p>\n

-Dr. Christopher Boyd Brown,\u00a0Associate Professor of Church History,\u00a0Boston University School of Theology<\/em><\/p>\n

\n

[1]<\/span><\/a> See Christopher Boyd Brown, \u201cDeus Ludens: God at Play in Luther\u2019s Theology,\u201d Concordia Theological Quarterly<\/em> 81.1-2 (January\/April 2017):153-170. http:\/\/www.ctsfw.edu\/resources\/concordia-theological-quarterly\/archive\/<\/a> \u00a0\u00a0On the theme of God\u2019s play in Luther\u2019s theology, see Ulrich Asendorf, Lectura in Biblia: Luthers Genesisvorlesung (1535\u20131545)<\/span> (G\u00f6ttingen: Vandenhoeck & Ruprecht, 1998); John Maxfield, Luther\u2019s Lectures on Genesis and the <\/span>Formation of Evangelical Identity<\/span><\/em> (Kirksville, Mo.: Truman State University Press, 2008); S. J. Munson, \u201cThe Divine Game: Faith and the Reconciliation of Opposites in Luther\u2019s Lectures on Genesis,\u201d CTQ 76 (2012):89\u2013115.<\/p>\n

[2]<\/span><\/a> Cf. Eberhard J\u00fcngel, God as the Mystery of the World: On the Foundation of the Theology of the Crucified One<\/span> (Grand Rapids: Eerdmans, 1983), p. 117f.<\/p>\n

[3]<\/span><\/a> There is a textual variant between \u1f10\u03c1\u03b3\u03c9\u03bd [deeds] and \u03c4\u03b5\u03ba\u03bd\u03c9\u03bd [children].<\/p>\n

[4]<\/sup><\/a> Table Talk of January 1537, WA TR 3:377, no. 3526a; LW 54:221\u2013222<\/p>\n

[5]<\/span><\/a> Johann Mathesius, in Georg Loesche, ed., Luthers Leben in Predigten<\/em>, Bibliothek deutscher Schriftsteller aus B\u00f6hmen 9, 2nd ed. (Prague: J. G. Calve\/Josef Koch, 1906) , pp. 430-31. For allusions to chess, see, e.g., Answer to the HyperChristian, Hyperspiritual, and Hyperlearned Book by Goat Emser<\/em> (1521), LW 39:211 (WA 7:677); Notes<\/em> on Ecclesiastes <\/em>(1526), LW 15:40 (WA 20:47).<\/p>\n

[6]<\/span><\/a> E.g., Annotations on Matthew 1\u201318 <\/span>(1534\u201335\/1538), LW 67:203 (WA 38:562).<\/p>\n

[7]<\/span><\/a> Eine Frage des ganzen heiligen Ordens der Kartenspieler vom Karn\u00f6ffel <\/em>(1537), WA 50:131-34.<\/p>\n

[8]<\/sup><\/a> Sermons on the Seventeenth Chapter of St. John <\/span>(1528\/1530), LW 69:39 (WA 28:101).<\/p>\n

[9]<\/span><\/a> See Heiko Oberman, The Reformation: Roots and Ramifications<\/em>, translated by Andrew Colin Gow (London: T & T Clark, 2004), pp. 195-97.<\/p>\n

[10]<\/span><\/a> For discussion of the larva Dei<\/em> in terms of God\u2019s play, see Anthony J. Steinbronn, The Masks of God: the Significance of <\/em>Larvae Dei in Luther’s Theology<\/em>, STM thesis, Concordia Theological Seminary, Ft. Wayne, IN, 1991.<\/p>\n

[11]<\/span><\/a> De<\/em> Sacerdotum dignitate Sermo<\/em>, 1517?, WA 4:656.<\/p>\n

[12]<\/span><\/a> Erasmus, Discussion of Free Will<\/em>, translated by Peter Macardle, in CWE. 76.\u00a0 See Steven Ozment, The Age of Reform: 1250-1550 <\/em>(New Haven: Yale, 1980), p. 297.<\/p>\n

[13]<\/sup><\/a> Bondage of the Will <\/span>(1525), LW 33:120 (WA 18:673).<\/p>\n

[14]<\/span><\/a> Lectures on Genesis <\/span>(1535\u201345\/1544\u201354), LW 5:353, translation altered (WA 43:672).<\/p>\n

[15]<\/sup><\/a> The Marburg Colloquy and the Marburg Articles <\/span>(1529), LW 38:21 (WA 30\/3:118).<\/p>\n

[16]<\/span><\/a> Annotations on Matthew 1\u201318<\/span> (1534\u201335\/1538), LW 67:133 (WA 38:521).<\/p>\n

[17]<\/span><\/a> See Peter Brown, Augustine of Hippo: A Biography <\/em>(Berkeley: University of California Press, 1967), pp. 351-52.<\/p>\n

[18]<\/span><\/a> Cf. Lectures on <\/em>Genesis<\/span> (1535-45\/1544-54), WA 42:184, 44:466 (LW 1:248, 7:225).<\/p>\n

[19]<\/span><\/a> Enarratio capitis noni Esaiae <\/em>(1543-44\/1546), WA 40\/3:641.<\/p>\n

[20]<\/span><\/a> Annotations on Matthew 1\u201318<\/span> (1534-45\/1538), LW 67:229\u2013231 (WA 38:579-80).<\/p>\n

[21]<\/span><\/a> Annotations on Matthew 1\u201318<\/span> (1534-45\/1538), LW 67:253-57 (WA 38:593-97).<\/p>\n

[22]<\/span><\/a> Lectures on Genesis <\/span>(1535\u201345\/1544\u201354), LW 7:225 (WA 44:466).<\/p>\n

[23]<\/sup><\/a> Lectures on Genesis <\/span>(1535\u201345\/1544\u201354), LW 6:130 (WA 44:96-97).<\/p>\n

[24]<\/span><\/a> Lectures on Isaiah<\/em> (1528\/1530), WA 25:107 (cf. LW 16:55).<\/p>\n","protected":false},"excerpt":{"rendered":"

Click here to\u00a0listen to\u00a0the full service Gen. 32:24-30 Matt. 11:12-19 Click here to listen to the meditations\u00a0only   Luther on God at Play[1] Does God play games? The fear that God might lies at the root of the anxieties of the modern world. Descartes, the father of modern philosophy, sought certainty in the face of […]<\/p>\n","protected":false},"author":2679,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[30],"tags":[4],"_links":{"self":[{"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/posts\/1684"}],"collection":[{"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/users\/2679"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/comments?post=1684"}],"version-history":[{"count":4,"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/posts\/1684\/revisions"}],"predecessor-version":[{"id":1832,"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/posts\/1684\/revisions\/1832"}],"wp:attachment":[{"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/media?parent=1684"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/categories?post=1684"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.bu.edu\/sermons\/wp-json\/wp\/v2\/tags?post=1684"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}