The Challenge of the Gospel

The Gospel is a challenge to our human understanding of the world. It is not just a philosophy, a speculation about the nature of the world, to be put with the other philosophies. It is not just a moral system to be put with the other moral systems. It is about God invading history. It is not just another theory or speculation but a statement of fact; you must accept it or reject it. It is not merely a good feeling that will somehow make us happy but has no real ground. It is not one more drug to try in the hope it will make the pain go away. It involves a genuine alteration of the way the world is, and any feelings it generates must flow from that. It is God crashing through the nice, safe barriers we put around our lives that He might rescue us from the impossible situation we are in. It is what we need, but not necessarily what we want.   

The problem is that human wisdom is inadequate (1 Corinthians 2:1-5; 3:18; 8:1-3). We need something, or rather Someone, beyond ourselves to intervene. We need the wisdom that is from God (1 Corinthians 1:22-25; 2:6-10; Proverbs 1:7). But we do not necessarily want it. Especially when it comes, not in the form of a measured correction to what we already have, but rather a clear overturning of our preconceived notions. The Cross says that human wisdom, human moral effort, and human mystical experience are not enough. We need Someone from the outside to come in and rescue us from destruction. We are like the man who thinks he can fix it himself (or could with just a little more advice) and is confronted by the fact he needs to call a repairman. We are like the man who thinks if he just grits his teeth and ignores the pain it will go away, and is confronted by the fact he needs to see a doctor. Surely it is not that desperate yet; surely if we all pull together we can still make it through. But the Cross is an emphatic “No” to this idea. It says we are sinners who are unable to help ourselves (Romans 3:23; Isaiah 64:6; John 15:5). It says it that Jesus paid the entire price for those sins (1 Peter 2:24,25; Colossians 2:13,14; 2 Corinthians 5:21) that He might offer salvation freely to all who put their faith in Him (Ephesians 2:8,9; Romans 4:4,5; Titus 3:5,6). Now there is a place for growing in the wisdom and knowledge of God (Ephesians 1:17,18; Colossians 2:2,3; 3:16). There is also a place for growing in obedience to Him (Titus 2:11-14; Ephesians 2:10; 2 Corinthians 3:18). There is a place for a correct response to what God has done for us (Philippians 4:4; Romans 14:17; John 16:33). But these all flow from God breaking into our nice, safe lives to deliver us from the prison we have made for ourselves.

A Touch of Humor - Assessment

What is the spiritual state of this country? Why?

Old Erich Proverb - Forced

Faith cannot be forced; if it is not sincere, it is meaningless.

A Voice from the Past - Lewis

Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron's cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience.

C. S. Lewis, 1898-1963, God in the Dock, The Humanitarian Theory of Punishment, (William B. Eerdmans Publishing, 1970, p. 292).

Is this so? How should it affect our approach to political action?

Dominic - Advocate of Orthodoxy

Dominic and Francis of Assisi are similar and different. They both founded societies of wandering preachers marked by the monastic characteristics of poverty and celibacy. They both got permission from the pope for their movements, and both groups became important structures upholding the Roman Catholic hierarchy. While we have writings that have come down to us from both of them, they are not so much known for their theoretical concepts or writings as their actions and the organizations they created. But the two men were also different.

Francis, who was by far the more distinctive personality, was pursuing deeper personal devotion to God, and his organization was hijacked by the system. Dominic is a more shadowy figure and was more interested in convincing those in rebellion against the established church organization to change their opinions. Dominic, as a result of circumstances, became part of those trying to convince the Albigensians to return to the established church. The Albigensians were largely of the Manichean opinion that there were two Gods, a good God and an evil God. The evil God was responsible for bringing about the material world, which is evil. Therefore, all contact with physical things should be avoided or minimized. While I cannot support the Manichean idea of two God and their vilification of the physical world, I also cannot endorse the beliefs of the established church. My real sympathy is with the more biblically based rebellions, such as the Waldensians, some of whom were probably lumped in with the Manichaeans. But I do think the teaching of the established church was closer to genuine Christianity than Manichaeism is. Therefore, I consider it worthwhile to examine Dominic's approach.

Dominic noticed that the leadership of the Albigensians had a reputation for  holiness and humility, while the representatives of the established church came across as supercilious and ostentatious. Dominic therefore founded an order of preachers who were to be examples of holy living (according to monastic standards) and who would work to instruct the people in correct teaching. While I cannot fully endorse his views of upright behavior and correct teaching, the basic idea appears to be sound. But over time the Dominicans went from instructing to enforcing, by being some of the chief supporters of the Inquisition. Where Dominic himself stood on this is more difficult to determine. He was not directly involved with this type of enforcement, but neither did he openly repudiate it.

I am personally strongly in favor of instructing people in the truth of God and attempting to lovingly persuade them of the correct understanding. But I am strongly opposed to imposing beliefs on others by force. Now whether Dominic's approach was a good idea gone bad or an idea that was bad from the beginning is hard to determine. But whatever way he started, he ended up being preempted by those who saw force as the answer. And his organization was incorporated into this new approach. Whether this was a violation of his original principles is hard to tell.

Or an Angel from Heaven - Galatians 1:8,9

Basis of Unity

Christians are commanded to love one another (John 13:34,35; 1 John 4:16-21; 3:11-18). But the reality frequently does not seem to reflect that. We are commonly divided against ourselves, both without and within (James 4:1-3; 1 Corinthians 1:10-17; Galatians 5:15). We break up into a multitude of antagonistic groups, often over minor issues. And even on the local level we struggle with splits, fights, or simply people walking out over some affront on a constant basis. It is hard to see this as reflecting the unity God says we should have (John 17:20-26; Philippians 2:1,2; Ephesians 4:3-6). How do we deal with the problem? 

Scripture says the basis of the strife between Christians is when we put our own pleasures first (James 4:1-3; Philippians 2:3,4; Titus 3:3). But one of the dangers here is, it is very easy sometimes to cloak this type of dissension with a spiritual veneer. I can lay claim to “my ministry,” “my Sunday School class,” “my congregation,” or “my denomination” as though it is something that belongs to me, and I can end up furthering my interests (or at least the interests I have laid claim to), convincing myself I am promoting God and His work. I can think I am being spiritual and defending what is right when I am really promoting my ego. Now the problem here is that there is a place where we do need to stand up for what is right. But we need to examine our own motives and approach each issue with the right attitude (Ephesians 4:15; 2 Timothy 2:24-26; Galatians 6:1).

Another danger is the desire to conform to the world (James 4:4; Romans 12:1,2; 1 John 2:15-17). We set our minds and our hearts on what the world values and live our lives for that. We value the world’s respect more than the truth of the Word of God or harmony with other Christians, and we end up fighting over these things. Now again, there is some truth in the error. We do need to reach out to those on the outside by meeting them where they are (1 Corinthians 9:19-23; Matthew 9:11-13; Luke 19:10). But once again it can be easy to convince ourselves that we are really doing this to reach people when we are simply justifying our own desires.

The cure for this is humility (James 4:6-10; Philippians 2:5-11; 1 Peter 5:5-7). And this brings us back to the gospel. We are sinners (Romans 3:23; Isaiah 64:6; Jeremiah 17:9) saved by the grace of God (Romans 5:6-8; Colossians 2:13,14; Ephesians 2:8,9). And that should put in perspective our opinions, our desires, and our conceits. Yes, there is a place where we need to stand up for God’s truth. But we need to examine our hearts first to see if what is involved is God’s truth and not what we want. That we may not continue to fight and divide over what is unimportant in God’s sight.