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Jim's PERSPECTIVESeptember 9, 2013What does it mean to be a “faithful Christian,” on an individual level, and a “member of a faithful Christian community,” in a corporate sense? Do specific Christian “practices” come to mind—i.e., feeding the hungry, helping a neighbor, visiting the sick, defending the downtrodden, or any number of virtuous things? As Christians, what is the proper relationship between us and “the world?” Related to the last question, how does a Christian exercise one’s moral and ethical responsibility in the world? For that matter, do we even have a responsibility to the world, knowing that there are those who feel that authentic Christianity is “separation” from the world? But if we conclude that “come out from among them and be ye separate” does not mean to distance oneself from the institutions that shelter, provide, protect, and govern, and if we do conclude that we are to be, as the scripture points out, “in the world but not of the world,” and that we do in fact have an obligation to live in the world and make it better, what should be our relationship to those institutions? In other words, to what extent is there compatibility between Christian life and our social and governmental institutions? When we look around and see that the world in general, as well as the church in particular, is becoming increasingly secular, in what ways is the church responsible, and in what ways can the church contribute to its improvement? These are difficult questions, and unpacking them is not at all easy because our own traditions and preconceptions have a bearing on how we view ourselves, particularly in relation to the “secular” world around us. Some really do believe that a Christian should not entangle himself or herself in politics or in the affairs of this world. Others believe the exact opposite: one who does not get involved in the decision-making that affect policies both domestic and foreign is irresponsible. And yet we all wrestle, especially in these times, with a real sense of disillusionment with both political and religious institutions. I myself have more questions than answers. There are numerous scriptures that appear to support any position we take, whether in distancing ourselves or being a necessary and contributing part of what is going on in our midst. Many Christians believe that we’re on a “sinking ship,” so to speak, and that it does not make sense to try to sustain what is inevitably going to collapse: we’re just passing through and heaven is our real home. And for all the “separatists” out and about, there are just as many Christians who think that part of being a follower of Jesus means being a good steward of the world and the environment for future generations, and that we will be held accountable because of our neglect. God made the world and said that “It is good.” The professional people who give their to attention to the study of these kinds of issues are just as divided in terms of how Christians are to relate to their culture. Some hold that involvement in causes that address social justice is a primary authentic expression of the gospel (if not the primary authentic expression), while others think that our chief responsibility as Christians is to be faithful and disciplined worshipers. I have said many times that I believe that heaven wants to come to earth, and that Jesus asks us to pray to that end: that God’s will might be done here as it is there, in heaven. But I am not naive enough to think that we have it within ourselves to make this happen. I believe that we all want a better world, more humane and prosperous for all—we just cannot agree on how that is to be brought about, mainly because we are intrinsically selfish. More accurately, I think, we are all a curious mixture of altruism and self-interest, generosity and greed, good and bad, because we are inhabitants of this world even if we are citizens of the other one, in the kingdom of the heavens. Still, we are called to be somehow different from this world. Jesus makes a distinction between the world and his disciples. In the ninth verse of the seventeenth chapter of John’s gospel, he says, in effect, “I pray for these you have given me; I am not praying for the world.” And he actually says, “I pray not that you should take them out of the world, but that you should keep them from the evil. They are not of the world, even as I am not of the world (v.15).” The preceding verses come from what are called the “farewell discourses.” Much of the content of these chapters 14-17 concerns the nature of the Holy Spirit, with “oneness” being a main characteristic, not only of the Second Person of the Trinity, but of the disciples themselves. Jesus says, “I pray...that they all may be one as you, Father, are in me and I in you, that they also may be one in us, that the world may believe....” When I took Ethics in seminary, I don’t recall a single mention of “the Holy Spirit” as a factor in terms of how we are to relate to, or even shape, the world. In all fairness, I did hear that the Christian is to engage in “Spirit-assisted practical reasoning,” but I am not sure what that means. What was really emphasized is that our first calling and priority is to be a disciplined people. But for me, that means being a disciple, and being a disciple means that one is to be led by the Spirit. Without the Spirit of God, there is neither “discipline,” nor “oneness.” Hence there can be no agreement concerning both what to do and how to think about it. Somehow “in Christ,” that is, within his Spirit, there is no difference between Jew and Greek, slave and free, male or female....” I believe that this is the key to all of our ailments and divisions, individually and corporately. - Jim Radford |
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©2013 Jim Radford. All rights reserved. Unauthorized duplication prohibited.
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