More on Balance

A theme (some might say an obsession, given the content of my blogs!) of my faith is balance. My first student sermon in seminary compared John 3:1-18 with Matthew 25:31-46.

The former is the encounter between Jesus and Nicodemus, and includes the phrase, “You must be born again.” It also includes the best-known verse in scripture—John 3:16: “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” 

The latter is Jesus’ Parable of the Sheep and the Goats, with the familiar injunctions to feed the hungry, clothe the naked, visit the prisons, etc. The conclusion: “As you did it(or didn’t) to the least of my brothers, you did it (or didn’t) to me.”

One is about spiritual and eternal matters, while the other is about what has been called “The Social Gospel” or issues of social justice. The point of my sermon was that the same Bible contains both emphases. To date, I have not discovered a biblical prioritizing of the two emphases. So far as I can see, we are enjoined to a balance of ministries to people’s spiritual and eternal needs as well as to their physical and immediate needs.

When asked which was the most important commandment, Jesus responded, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. ³⁸This is the great and first commandment. ³⁹And a second is like it, You shall love your neighbor as yourself. ⁴⁰On these two commandments depend all the law and the prophets” (Matthew 22:37-40 NRSV).” 

The second is “like it.” “On these two commandments depend all the law and the prophets.” I don’t find any way in that text to rationalize one to the exclusion—or even to the moderating—of the other, and I’ve preached that theme several times each year since then (1969); but I think I have a new way of articulating it.

I think the greatest weakness in the community of Christian discipleship is the problem of reductionism. Even in Jesus' day there was a tendency for people of faith to reduce discipleship to a simple formula ("Which is the greatest commandment?")

“All ya’ gotta’ do is…” and then recite the list. I sometimes have called it “formulaic” Christianity or Christianity by theorem—the lowest common denominator.

I observe two specific reductions.

The first is what Jim Wallis calls an atonement-only gospel: the only purpose for Christian discipleship is to lead people to salvation—to avoid hell and attain heaven. In my estimation it is impossible to deny the New Testament premium on that kind of life and witness, which is generally called “evangelism”.

The second reduction is an ethical absolutism: the primary measure of faith is our behavior toward others. Again, there is no denying that Jesus taught an ethical paradigm few humans have attained. Too few have tried; indeed, many rationalize away the injunctions to minister to the poor (or to tend in other ways to matters of the common good) by labeling them “secular humanist” or “socialist” or “communist”.

Few teachings strive for a balance between the two reductions.

In my last blog I described a debate between Jim Wallis and his close friend, Southern Baptist seminary president, Albert Mohler. The topic was, “Is social justice an essential part of the gospel and the mission of the church?”[1] 

Wallis argued yes, justice is integral to the gospel. Dr. Mohler said no, arguing that social justice was important but that “the gospel” was the atonement brought about in Christ that saves us from our sins and secures our souls for heaven. 

I admit up front that I have no hard data to support my observation and, moreover, that I am biased toward my own reductionist tendencies. Given those qualifications, however, it seems relatively clear to me that:

1.      Those who, with Dr. Mohler, say that social justice issues are important but secondary to evangelism tend to rationalize and thus to neglect and even to oppose efforts to minister to the poor. To be fair, in my limited observation almost all who oppose ministries of social justice are really opposing government involvement in those efforts. On the other hand, the truth of the matter is that if the government doesn’t do it, who will? There certainly are not enough resources in the churches, most of which are declining and struggling to survive; and no other entity has stepped up to the plate!

2.     Those who emphasize social justice ministries tend not only to neglect evangelistic ministries but even appear condescending or even contemptuous toward those who do. To be fair, in my limited observation such opposition is not to evangelism itself but to specific strategies of evangelism (I am in that category: indeed, I find many evangelism strategies outright counterproductive to the gospel!) On the other hand, I don’t recall seeing an effective evangelistic strategy emerge from that set. I do hear considerable rationalization about quality versus quantity.

Which brings us around to the issue of balance.

I watched the “Stupor Bowl” last night (you might guess I had no pony in that race). I’m not a fan of either team; but, it was less stressful to watch without caring who won. I don’t think I yelled at the TV even once!

It occurs to me that evangelism and social justice ministries might be like offense and defense on a football team. It takes both. If a team is weak at either, it is less effective.

The hoards leaving the church, and those who never got involved, speak volumes to the ineffectiveness of an unbalanced church.

That’s how I see it through the flawed glass that is my world view.

Together in the Walk,

Jim

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[1] Wallis, Jim (2013-08-15). Who Jesus Is and Why It Matters (Ebook Shorts) (Kindle Locations 192-213). Baker Publishing Group. Kindle Edition.

An Invitation to Balance

I am not a Muslim. Nor am I a Jew, a Hindu, Buddhist, Methodist, Catholic or Baptist (although I honor and cherish my Baptist background); nor am I an advocate for any of the above. I recognize that each has made positive contributions and had negative impact on human history, and I respect the right of anyone to adhere to any of them.

This writing will not argue the relative merits or weaknesses of any of the above. While I am more than willing to share my own faith perspectives with any who want to hear, I have no desire—indeed, I have no right—to inflict my perspectives on anyone who does not wish to listen.[1]

I advocate open sharing between all the above, in order to generate greater mutual understanding and appreciation, because there is much common ground among all us—common ground upon which to build a more peaceful, cooperative and enriched humanity.

But I face a wall. I've lived on the other side of the wall, so I think I understand and empathize with those who are there, and I have no wish to insist that they conform to my perspective before we proceed.

Here’s the wall: there are those who, because of their utterly sincere faith and commitment do insist that all humanity accept their confession of faith before we proceed. Nor does their faith and commitment encourage them to collaborate with those who are not under their roof.

I understand that. As I say, I’ve held the same passion as they; a passionate belief that they hold the exclusive, ultimate truth of God—which is the only path to God and to eternal salvation—and that they are responsible for proclaiming that truth until all of humanity has accepted it and has made the same affirmations they have made.

I honor that sense of commitment, nor would I ask them to cease and desist in their efforts (although I would wish them to honor the rights of those who feel violated by some of their strategies. Indeed, I find some of their strategies counterproductive to the Gospel. That’s another debate I’m willing to pursue, but in a different venue.)

Jim Wallis[2] recalls a public forum in which he debated a close friend and colleague, Southern Baptist seminary president, Dr. Albert Mohler. The topic was, “Is social justice an essential part of the gospel and the mission of the church?”[3]

Wallis argued yes, justice is integral to the gospel. Dr. Mohler said no, arguing that social justice was important but that “the gospel” was the atonement brought about in Christ that saves us from our sins and secures our souls for heaven. Wallis reports:

“It was a very civil and respectful conversation because Al and I know each other and because both of us wanted to demonstrate a kind of discourse different from what now prevails in our culture and politics. But we did disagree, and our disagreement is at the heart of very different visions today for the future of the church” (emphasis mine).

First of all, I find it refreshing and encouraging when disagreeing Christians debate with civility and respect, and remain close friends.

In this writing, let’s affirm Dr. Mohler’s stance that biblical imperatives for justice are important, but only an implication of the gospel. In practice, I have rarely seen evangelicals acknowledge social justice as important at all.

In fairness, I confess that, except for a few congregations and isolated judicatory examples, my own denomination is seriously lacking in effective evangelistic theory and practice. Actually, many of our constituents reject evangelism as valid (although, I have the sense that by evangelism they mean those counterproductive strategies to which I refer earlier).

So, here’s my question: can we overlap? Is it possible for evangelical and mainline Christians to work together on both evangelism and social justice without anyone compromising a priority?

I understand that we don’t even agree on terminology (e.g., I and most mainline Protestants don’t buy “substitutionary” atonement.) 

But, bottom line, whether atonement/justification/salvation is substitutionary or exemplary or sacramental or reconciliatory or universal, the overwhelming majority of Christians will agree that Jesus is the medium through which God extended (or at least demonstrated) that salvation, and that such extension/demonstration was an expression of pure grace.

Never mind that we won’t even agree totally on what grace is (e.g., virtually all will say it is “unmerited favor;” that it can’t be earned. But some will place prerequisites upon the reception of grace, while others will say it is given gratuitously.)

Never mind that we will never agree on all of the faith. Can we at least start to work together, just so the world can witness what a united Body of Christ looks like?

Gandhi is reported to have said, “I love your Jesus. It’s Christians that give me problems.” 

A sizeable portion of the generation called “Millennials” would agree, and are leaving the church en mass. Thomas G, Bandy calls them the fastest growing spiritual population in North America: the "spiritually yearning, institutionally disillusioned public."

Can we begin to remove that roadblock to the Gospel?

That’s how I see it through the flawed glass that is my world view.

Together in the Walk,

Jim

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[1] I do not limit this discussion to the groups named above; indeed, should I try to be all-inclusive, it would be an exercise in futility. Suffice it to say that the above constitutes a representative sampling of the human diversity that I believe enriches humanity.

[2] Wallis is a self-proclaimed evangelical; although, his social activism has resulted in his being pushed, at best, to the periphery of evangelical circles. Indeed, many evangelicals reject him as a valid Christian voice.

[3] Wallis, Jim (2013-08-15). Who Jesus Is and Why It Matters (Ebook Shorts) (Kindle Locations 192-213). Baker Publishing Group. Kindle Edition.

Seven Biblical Principles of Unity #6

The Purpose of Unity: God Can Finish What God Has Begun

Philippians 1:6 (NRSV) I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ.

If you are active in a church or synagogue or other faith community, think  of times, situations and events in which you see God at work in that group. Is that work completed, or is it still in progress? The verse from Philippians promises that God completes what God begins! But God’s work is not yet finished! God isn’t through with us yet!

If your faith community has discerned a vision or mission or other guiding expression of God’s call, where and how do you see that being lived out in the life of the community? Again, God completes what God begins! But God’s work is not yet finished! God isn’t through with us yet!

[And when I look in a mirror I rejoice that God isn’t finished with me yet!]

There once was a young minister whose first parish was a small church in a farming community in the Midwest. There was some resistance in that community to a woman minister, and she found a cool reception on her first Sunday.

“They’ll warm up to me as they get to know me,” she assured herself, and she set out Monday morning to begin calling and getting acquainted. She approached the first farm house, and was greeted with restrained courtesy.

In her most enthusiastic, bubbly voice, she began, “God has so richly blessed you on this farm. Every direction I look I see healthy cattle and green fields. It’s such a beautiful place God has given you.”

The farmer cleared his throat and said, “Well, preacher, you shoulda’ seen this place when God had it by himself.”

It’s true: God completes what God begins; and God’s work sets us up for accomplishment. God gives us all we need; but God doesn’t do the work for us.

In Paul’s joyful letter to the church in Philippi he writes of two days: “^1:5(I am) thankful for your partnership in the gospel from the first day until now.  ⁶And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ. There’s a “first day” and a “day of completion,” which he calls “the day of Jesus Christ.”

The uncertainties and upheavals surrounding our own lives us remind us that the day of completion has not yet come. We live in a “promise-not-yet-fulfilled” world, to which there are two usual responses:

The first is a kind of utopian expectation that things will get better and better until they reach an omega-point (“the day of Jesus Christ”) and it is the task of Christians to work for that day. We are commissioned to build the kingdom of God, and its growth is a foregone conclusion.

There are two problems with that understanding: (1) in the verses quoted above God is the subject of the sentence, not us; it is God’s work, not ours, that will bring about the day of completion. (2) Life contradicts it—things are not getting better and better.

The second response in the “promise-not-yet-fulfilled” world is fatalism: why bother? No matter how hard we work, the outcome is not up to us.

The truth is that some things are important and deserve our faithful efforts; other things are to be left to God, and part of our work is to discern the difference. And while we wait for that day of completion, our calling is to live in unity in order to live out our servant vocation.

There’s a story that’s been around for awhile. It’s about another minister going to a new parish. On the first Sunday he disguising himself as a homeless man and showed up at the front doorstep of the church holding a cardboard sign asking for money. The people either ignored him as they entered the church, or told him to go away.

There was concerned when their new pastor hadn’t shown up, and the time for worship drew near. Imagine their dismay when the homeless man walked down the center aisle, peeled off his shabby wig and beard, donned his pulpit robe and introduced himself. Then he announced his text, “Inasmuch as you did it not to the least of these…”

That church had no unified sense of calling regarding the work to which the minister’s text referred; therefore the work was not completed. 

Compare that story with the stories of countless churches and faith groups that engage in times of prayerful discernment and, having discerned God’s calling move together toward the fulfillment of their calling.

Or contrast the story with the inestimable number of faith groups involved in some hands-on form of mission, whether its purpose be evangelism, feeding the hungry, visiting prisons, organizing a mission trip to Honduras, hosting a blood drive, participating in “Habitat for Humanity,” or any of innumerable expressions of God’s work. In virtually every case the work produces a sense of unity among those who participate, and those involved will likely participate in more mission-oriented activity in the future.

God completes what God begins; but God is not finished with us yet.

It works both ways, and it matters little whether the church discerns a common sense of calling and on that basis unifies their life and work, or whether it is through doing the work of the Gospel that the church becomes unified and discerns its calling. Whether the heart follows the hand or the hand follows the heart, the Lord’s work moves toward accomplishment, and “he who began a good work in you will bring it to completion at the day of Jesus Christ.”

That’s how I see it through the flawed glass that is my world view.

Together in the Walk,

Jim