I began this blog about a year ago as an extension of my ministry to the students at the University of Texas, and though writing this blog has been edifying, I am going to “reimagine” it before the fall semester begins. First, I plan on podcasting my sermons and teachings this fall. I’m not sure what podcasting is, but I intend to figure it out between now and September. Anyway, they’ll be accessible from the new blog.
Second, I plan to use this blog as a forum to address and have conversations about specific questions that arise from our Wednesday night Omega program (this year we’re doing “Old Testament Greatest Hits”). These questions will come from both the students that participate in our small groups, as well as anyone who listens to the talk from home.
Anyway, I’m trying to “rethink” this bad boy. If you have any suggestions, please email them to jnewton@utepiscopal.org.
In the meantime, love Jesus and live for His Kingdom. He is Lord of all. And love other people too. Jesus does.
See you soon –
John
Monday, August 3, 2009
Wednesday, July 8, 2009
an extraterrestrial church
“His descendents would be resident aliens in a country belonging to others” – Acts 7:6
These words were uttered by Stephen – the first man martyred for following the Way – just before his death. And I’ve come to believe that these words just might be the best descriptor of the church’s vocation and mission in the Bible. God’s people are “resident aliens.”
Of course, in the context of Stephen’s discourse, these words describe Abraham and his descendents, who quite literally were called to live in a foreign land. Abraham was a nomad, and his descendents were slaves in Egypt, wanderers in a desert, and they never fully conquered the Promised Land. In fact, the back-story needed to properly understand the entire New Testament is that God’s chosen people were also a “conquered people.” As Jews, they were “resident aliens” living in a Roman colony.
Now, their “resident alien” status was never seen as a desirable state for God’s people. They wanted a home. They wanted a king. They didn’t want to be resident aliens in a country belonging to others. Such is why their hope for a Messiah was so great – an “anointed” one to drive away the “others” and give the “country” back to God’s people.
As the Messiah, Jesus didn’t do that. Jesus didn’t overthrow Rome. And after his death, the Jews remained “resident aliens” under Roman rule.
And I think the reason for this is simple.
Being a resident alien is at the heart of the church’s vocation and mission.
Think about it. To quote Jesus, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Lk 9:58). And after saying these words, Jesus turned and looked at his disciples intently – take up your cross and follow me.
Theologically speaking, God’s people are called to be resident aliens. To quote Paul, we are “ambassadors.” An ambassador is a person that is sent by one sovereign or state to another as a visiting representative. If we have been transferred into God’s Kingdom, then we are living on this earth as God’s representatives. The kingdom of the world is not our true home, any more than the US ambassador to China calls China his home. To be an ambassador of Christ is to be a resident alien.
The word extraterrestrial, by definition, means “originating outside the limits of the earth.” At least in the Gospel of John, this is a claim Jesus makes about himself. “I am from above” (Jn 8:23). In other words, “I’m here as a resident alien." But that’s not all – he tells us that we too must be resident aliens. “You must be born from above.” (Jn 3:7)
To be “born from above” is to live your life on earth as a citizen of the Kingdom of heaven. That’s what I mean when I say it’s our vocation, and our mission, to be resident aliens. In a world of hatred, God’s resident aliens will love. In a world of division, God’s resident aliens will work for reconciliation. In a world of death, God’s resident aliens will be an aroma of life.
It’s not that we don’t have a home. It’s that our home – the Kingdom of God – hasn’t fully come “on earth as it is in heaven.” And until that day, we live as an extraterrestrial church.
These words were uttered by Stephen – the first man martyred for following the Way – just before his death. And I’ve come to believe that these words just might be the best descriptor of the church’s vocation and mission in the Bible. God’s people are “resident aliens.”
Of course, in the context of Stephen’s discourse, these words describe Abraham and his descendents, who quite literally were called to live in a foreign land. Abraham was a nomad, and his descendents were slaves in Egypt, wanderers in a desert, and they never fully conquered the Promised Land. In fact, the back-story needed to properly understand the entire New Testament is that God’s chosen people were also a “conquered people.” As Jews, they were “resident aliens” living in a Roman colony.
Now, their “resident alien” status was never seen as a desirable state for God’s people. They wanted a home. They wanted a king. They didn’t want to be resident aliens in a country belonging to others. Such is why their hope for a Messiah was so great – an “anointed” one to drive away the “others” and give the “country” back to God’s people.
As the Messiah, Jesus didn’t do that. Jesus didn’t overthrow Rome. And after his death, the Jews remained “resident aliens” under Roman rule.
And I think the reason for this is simple.
Being a resident alien is at the heart of the church’s vocation and mission.
Think about it. To quote Jesus, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Lk 9:58). And after saying these words, Jesus turned and looked at his disciples intently – take up your cross and follow me.
Theologically speaking, God’s people are called to be resident aliens. To quote Paul, we are “ambassadors.” An ambassador is a person that is sent by one sovereign or state to another as a visiting representative. If we have been transferred into God’s Kingdom, then we are living on this earth as God’s representatives. The kingdom of the world is not our true home, any more than the US ambassador to China calls China his home. To be an ambassador of Christ is to be a resident alien.
The word extraterrestrial, by definition, means “originating outside the limits of the earth.” At least in the Gospel of John, this is a claim Jesus makes about himself. “I am from above” (Jn 8:23). In other words, “I’m here as a resident alien." But that’s not all – he tells us that we too must be resident aliens. “You must be born from above.” (Jn 3:7)
To be “born from above” is to live your life on earth as a citizen of the Kingdom of heaven. That’s what I mean when I say it’s our vocation, and our mission, to be resident aliens. In a world of hatred, God’s resident aliens will love. In a world of division, God’s resident aliens will work for reconciliation. In a world of death, God’s resident aliens will be an aroma of life.
It’s not that we don’t have a home. It’s that our home – the Kingdom of God – hasn’t fully come “on earth as it is in heaven.” And until that day, we live as an extraterrestrial church.
Monday, June 8, 2009
a disobedient church
The high priest questioned them, saying, ‘We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man’s blood on us.’ But Peter and the apostles answered, ‘We must obey God rather than any human authority.’” – Acts 5:27-29
The first Christians got in quite a bit of trouble. Over and over again they were told to keep silent. They did not. The Jewish leaders ordered them to stop teaching in Jesus’ name. They disobeyed. The Roman leaders ordered them to worship the emperor. They refused. “We must obey God rather than any human authority.”
I’ll sometimes hear Christians speak about faith as if discipleship to Jesus Christ is inextricably bound to “obeying the law of the land.” The argument is quite formulaic actually. A little Romans 13 here – “let every person be subject to the governing authorities” – a little 1 Peter 2 there – “honor the emperor.” And of course I take these verses seriously. BUT, I also think we 21st century Westerners have lost an appreciation for how subversive the early church was. Their obedience to God required a radical disobedience to their own religious and political rulers. Their obedience to God required them to defy an empire.
I think we also forget that there are Christians all over the world – even today – that risk their lives to obey God. In America churches go underground because it’s cool. But there are a lot of countries where churches go underground out of necessity. It’s not a trend. It’s not emergent. It’s a matter of survival. It dishonors the emperor. It’s radical disobedience to the governing authorities. It’s radical obedience to God.
Back to our reading from Acts – the apostles were once again released. And upon release, “they ordered them not to speak in the name of Jesus.” (6:40) “And every day in the temple the apostles did not cease to teach and proclaim Jesus as the Messiah.” (6:42) They kept disobeying.
If anyone reads this as a call to anarchy, please start over. All I’m saying is this – When we say that Jesus is God we are making a theological statement. But to affirm Jesus as Lord is to make a political one. And sometimes Jesus’ Kingdom clashes with other kingdoms. Sometimes Romans 13 has to yield to Revelation 13. At times being harmless as a dove will take a backseat to being wise as a serpent. “For everything there is a season, and a time for every matter under heaven.” (Ecc 3:1)
There’s no shortage of disobedient people in our world. There will always be men and women that disobey for disobedience’s sake – they are lost fools. But rare is the man and rare is the woman that disobeys for the Gospel’s sake – they are modern apostles.
The first Christians got in quite a bit of trouble. Over and over again they were told to keep silent. They did not. The Jewish leaders ordered them to stop teaching in Jesus’ name. They disobeyed. The Roman leaders ordered them to worship the emperor. They refused. “We must obey God rather than any human authority.”
I’ll sometimes hear Christians speak about faith as if discipleship to Jesus Christ is inextricably bound to “obeying the law of the land.” The argument is quite formulaic actually. A little Romans 13 here – “let every person be subject to the governing authorities” – a little 1 Peter 2 there – “honor the emperor.” And of course I take these verses seriously. BUT, I also think we 21st century Westerners have lost an appreciation for how subversive the early church was. Their obedience to God required a radical disobedience to their own religious and political rulers. Their obedience to God required them to defy an empire.
I think we also forget that there are Christians all over the world – even today – that risk their lives to obey God. In America churches go underground because it’s cool. But there are a lot of countries where churches go underground out of necessity. It’s not a trend. It’s not emergent. It’s a matter of survival. It dishonors the emperor. It’s radical disobedience to the governing authorities. It’s radical obedience to God.
Back to our reading from Acts – the apostles were once again released. And upon release, “they ordered them not to speak in the name of Jesus.” (6:40) “And every day in the temple the apostles did not cease to teach and proclaim Jesus as the Messiah.” (6:42) They kept disobeying.
If anyone reads this as a call to anarchy, please start over. All I’m saying is this – When we say that Jesus is God we are making a theological statement. But to affirm Jesus as Lord is to make a political one. And sometimes Jesus’ Kingdom clashes with other kingdoms. Sometimes Romans 13 has to yield to Revelation 13. At times being harmless as a dove will take a backseat to being wise as a serpent. “For everything there is a season, and a time for every matter under heaven.” (Ecc 3:1)
There’s no shortage of disobedient people in our world. There will always be men and women that disobey for disobedience’s sake – they are lost fools. But rare is the man and rare is the woman that disobeys for the Gospel’s sake – they are modern apostles.
Thursday, June 4, 2009
an uneducated church
“Now when they … realized that they were uneducated and ordinary men…” – Acts 4:13
When I’m elected President of the United States, the first thing I’m going to do is surround myself with the best and the brightest. I’ll want to see resumes longer than a Cormac McCarthy novel – an average of 3.5 graduate degrees and accolades out the wazoo. Such is the wisdom of our world.
Jesus, on the other hand, started a world revolution. His aim was to turn the entire world upside down, and in doing so, to place it right side up. Jesus, the President of the Universe, carefully handpicked his Cabinet – a few fishermen, a tax collector, a hooker or two. He chose the “uneducated and the ordinary.” Such is the wisdom of our God.
A friend of mine once told me that I hold the most pretentious, nonsensical, and idolatrous degree that exists – a Master of Divinity. As if God could be “mastered” in the academy. Now don’t get me wrong – I’m pro-education. I think it’s a blessing. Education need not hinder our spiritual growth, depth, or power. In fact, when done in conversation with Jesus, education will only enhance our ministerial capacity. That being said, God doesn’t need our intelligence. And to prove it, Jesus started a perpetual world revolution with “uneducated and ordinary men.”
Take Paul, for example. Paul was a scholar. He sat at the feet of Gamaliel (Acts 22:3). When it came to the Law, Paul wasn’t just knowledgeable – he was blameless. And yet Paul came to regard all his learning “as loss because of the surpassing value of knowing Christ” (Phil 3:7). Or consider Paul’s words to the Corinthians regarding their own call: “not many of you were wise by human standards, not many were powerful, not many were of noble birth” (1 Cor 1:26). They were like Peter – uneducated and ordinary.
You see, God’s primary concern isn’t that we be knowledgeable. The first sin, you may recall, had to do with eating from the tree of knowledge. God’s primary concern is that we be wise. And wisdom can’t be learned in the academy. But “the beginning of all wisdom is the fear of the Lord” (Ps 111:10).
As an educated people, we do well to remember that “God’s foolishness is wiser than human wisdom” and that “faith should not rest on human wisdom but on the power of God” (1 Cor 1:25, 2:5). We do well to remember that “knowledge puffs up, but love builds up” (1 Cor 8:1).
“Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?” – 1 Cor 1:20
When I’m elected President of the United States, the first thing I’m going to do is surround myself with the best and the brightest. I’ll want to see resumes longer than a Cormac McCarthy novel – an average of 3.5 graduate degrees and accolades out the wazoo. Such is the wisdom of our world.
Jesus, on the other hand, started a world revolution. His aim was to turn the entire world upside down, and in doing so, to place it right side up. Jesus, the President of the Universe, carefully handpicked his Cabinet – a few fishermen, a tax collector, a hooker or two. He chose the “uneducated and the ordinary.” Such is the wisdom of our God.
A friend of mine once told me that I hold the most pretentious, nonsensical, and idolatrous degree that exists – a Master of Divinity. As if God could be “mastered” in the academy. Now don’t get me wrong – I’m pro-education. I think it’s a blessing. Education need not hinder our spiritual growth, depth, or power. In fact, when done in conversation with Jesus, education will only enhance our ministerial capacity. That being said, God doesn’t need our intelligence. And to prove it, Jesus started a perpetual world revolution with “uneducated and ordinary men.”
Take Paul, for example. Paul was a scholar. He sat at the feet of Gamaliel (Acts 22:3). When it came to the Law, Paul wasn’t just knowledgeable – he was blameless. And yet Paul came to regard all his learning “as loss because of the surpassing value of knowing Christ” (Phil 3:7). Or consider Paul’s words to the Corinthians regarding their own call: “not many of you were wise by human standards, not many were powerful, not many were of noble birth” (1 Cor 1:26). They were like Peter – uneducated and ordinary.
You see, God’s primary concern isn’t that we be knowledgeable. The first sin, you may recall, had to do with eating from the tree of knowledge. God’s primary concern is that we be wise. And wisdom can’t be learned in the academy. But “the beginning of all wisdom is the fear of the Lord” (Ps 111:10).
As an educated people, we do well to remember that “God’s foolishness is wiser than human wisdom” and that “faith should not rest on human wisdom but on the power of God” (1 Cor 1:25, 2:5). We do well to remember that “knowledge puffs up, but love builds up” (1 Cor 8:1).
“Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?” – 1 Cor 1:20
Tuesday, June 2, 2009
a bold church
“Now when they saw the boldness of Peter and John …” – Acts 3:13
After the cripple was healed, the people “were filled with wonder and amazement,” (3:10) and as a result, Peter “addressed the people.” (3:12) Peter’s words, as we saw earlier, are direct – so direct in fact that the captain of the temple throws them in jail. Peter and John then stand trial before the rulers, elders, scribes, Annas (the high priest), Caiaphas (the former high priest), and others from the high-priestly family. And when questioned, Peter and John are more direct than ever – “there is salvation in no one else” (4:12). And when seeing their “boldness,” the rulers are “amazed” (4:13).
The apostles were bold. Each apostle “spoke the word of God with boldness” (4:31). And so we may want to consider – what is Christian boldness?
Let’s start with what boldness is not. Boldness is not arrogance. In the Bible, arrogance (alazoneia) is empty, braggart talk that trusts in its own power. We can all be arrogant in our speech about God. We must crucify our arrogance. God demands humility from his children. Arrogance is the antithesis of emptying one’s self and taking the form of a slave (Phil 2:5-11). Satan is arrogant. God, on the other hand, is humble.
What then is boldness?
Boldness (parrhesia) is a trusting, open, transparent freedom in one’s speech. It rests on the assumption that the speaker himself is powerless, and yet is commissioned to speak on behalf of the One in whom all Power lies. One who speaks boldly trusts God with the outcome of his speech. If his words are rejected, he is okay. If misunderstood, he is okay. If accepted, he is okay. He has learned to be content in all circumstances. His yes means yes; his no means no.
The Greek Fathers used the word parrhesia to describe the “free speech” that Adam and God had before the fall – i.e., the condition of standing naked before God and others and not being ashamed. Parrhesia, they said, died when Adam hid from God. Boldness, therefore, entails coming out of hiding. It’s about speaking truthfully and openly and humbly in the name of the One with the Power.
No wonder the rulers were “amazed” that Peter and John spoke with boldness. I think we’d be just as amazed if we encountered such open, uninhibited speech in our daily life. After all, we’ve learned to calculate our words and to “think before we speak.” All well and good – but, the apostles stood before the rulers and the authorities and the world completely naked and weren’t ashamed to bear witness to what God had done through Jesus. We too must ask, seek, and knock until the door of boldness is opened unto us. We too must come out of hiding.
“For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith.” (Rom 1:16)
After the cripple was healed, the people “were filled with wonder and amazement,” (3:10) and as a result, Peter “addressed the people.” (3:12) Peter’s words, as we saw earlier, are direct – so direct in fact that the captain of the temple throws them in jail. Peter and John then stand trial before the rulers, elders, scribes, Annas (the high priest), Caiaphas (the former high priest), and others from the high-priestly family. And when questioned, Peter and John are more direct than ever – “there is salvation in no one else” (4:12). And when seeing their “boldness,” the rulers are “amazed” (4:13).
The apostles were bold. Each apostle “spoke the word of God with boldness” (4:31). And so we may want to consider – what is Christian boldness?
Let’s start with what boldness is not. Boldness is not arrogance. In the Bible, arrogance (alazoneia) is empty, braggart talk that trusts in its own power. We can all be arrogant in our speech about God. We must crucify our arrogance. God demands humility from his children. Arrogance is the antithesis of emptying one’s self and taking the form of a slave (Phil 2:5-11). Satan is arrogant. God, on the other hand, is humble.
What then is boldness?
Boldness (parrhesia) is a trusting, open, transparent freedom in one’s speech. It rests on the assumption that the speaker himself is powerless, and yet is commissioned to speak on behalf of the One in whom all Power lies. One who speaks boldly trusts God with the outcome of his speech. If his words are rejected, he is okay. If misunderstood, he is okay. If accepted, he is okay. He has learned to be content in all circumstances. His yes means yes; his no means no.
The Greek Fathers used the word parrhesia to describe the “free speech” that Adam and God had before the fall – i.e., the condition of standing naked before God and others and not being ashamed. Parrhesia, they said, died when Adam hid from God. Boldness, therefore, entails coming out of hiding. It’s about speaking truthfully and openly and humbly in the name of the One with the Power.
No wonder the rulers were “amazed” that Peter and John spoke with boldness. I think we’d be just as amazed if we encountered such open, uninhibited speech in our daily life. After all, we’ve learned to calculate our words and to “think before we speak.” All well and good – but, the apostles stood before the rulers and the authorities and the world completely naked and weren’t ashamed to bear witness to what God had done through Jesus. We too must ask, seek, and knock until the door of boldness is opened unto us. We too must come out of hiding.
“For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith.” (Rom 1:16)
Monday, June 1, 2009
an attentive church
“Peter looked intently at him, as did John, and said ‘Look at us.’ And he fixed his attention on them.” – Acts 3: 4-5
It’s 3 PM and Peter and John are en route to the temple. It’s their afternoon “prayer time.” And as they enter the temple gate, the hand of a lame beggar reaches up in search of a handout. I doubt the cripple expects much. After all, the predominant worldview of his time understood sickness as God’s punishment on the unrighteous. And so the gate of the temple wasn’t the best spot to beg. Most Jews thought the lame man was being punished. And who dares interfere with the judgment of God? The lame beggar needed better advisors.
Nevertheless, the lame man begged – day after day, year after year – his head to the ground, “expecting to receive something” (2:5). And from time to time he’d get lucky – a coin here, a piece of bread there. But I imagine that’s about as good as it got for a cripple like him. A coin here, a piece of bread there – but did anyone ever stop? Acknowledge him? Touch him? Listen to him? Look at him?
I imagine that Peter and John were among the first. Luke tells us that “Peter looked intently at him, as did John.” They acknowledged him, touched him, and looked intently at him. And as a result, the lame man “fixed his attention on them.” The apostles looked at the lame man. The lame man looked at the apostles. Both were attentive to one another.
Think about this story the next time you walk into a convenience store and pass a beggar. Think about this story the next time you’re at a red light and the man at the corner, cigarette dangling from his lips, displays a cardboard sign. Think about this story the next time you’re talking to a friend – the one with the awkward family situation – and you’re tempted to not mention the 2000 lb. gorilla – to just “pass by” the subject in the name of being “polite.”
It can be hard to “look intently” at the brokenness of our world – to “fix our attention” on situations and people that are messy and confusing and potentially scandalous. But faithfulness to the Gospel demands that we look intently.
You see, in the eyes of God, we are the cripple in today’s story. That’s the miracle of grace. God didn’t “pass us by.” He stopped. He acknowledged. He touched. He listened. He looked at us. And he became human in the person of Jesus of Nazareth so that he could do all these things fully.
After all, salvation begins with sight. Think of the Exodus. “I have seen the misery of my people,” and because of that, “I know their sufferings” (Ex 3:7). Or ponder the cross. “When the days drew near for him to be taken up, he set his face to go to Jerusalem” (Lk 9:51). If we are to be the church, we must be attentive – we must be ready to look intently at the last and the least so that God’s kingdom might advance.
“Cripples” are everywhere. Some wear rags, others don suits. Do you see them? And our call as the church isn’t merely to extend a hand-out. No. Our call is to live our lives with hands extended out. “And Peter took him by the hand and raised him up; and immediately his feet and ankles were made strong.” (2:7)
“The eyes of the Lord range throughout the entire earth.” (2 Chron 16:9) Our God looks intently. As adopted children, we must do the same.
It’s 3 PM and Peter and John are en route to the temple. It’s their afternoon “prayer time.” And as they enter the temple gate, the hand of a lame beggar reaches up in search of a handout. I doubt the cripple expects much. After all, the predominant worldview of his time understood sickness as God’s punishment on the unrighteous. And so the gate of the temple wasn’t the best spot to beg. Most Jews thought the lame man was being punished. And who dares interfere with the judgment of God? The lame beggar needed better advisors.
Nevertheless, the lame man begged – day after day, year after year – his head to the ground, “expecting to receive something” (2:5). And from time to time he’d get lucky – a coin here, a piece of bread there. But I imagine that’s about as good as it got for a cripple like him. A coin here, a piece of bread there – but did anyone ever stop? Acknowledge him? Touch him? Listen to him? Look at him?
I imagine that Peter and John were among the first. Luke tells us that “Peter looked intently at him, as did John.” They acknowledged him, touched him, and looked intently at him. And as a result, the lame man “fixed his attention on them.” The apostles looked at the lame man. The lame man looked at the apostles. Both were attentive to one another.
Think about this story the next time you walk into a convenience store and pass a beggar. Think about this story the next time you’re at a red light and the man at the corner, cigarette dangling from his lips, displays a cardboard sign. Think about this story the next time you’re talking to a friend – the one with the awkward family situation – and you’re tempted to not mention the 2000 lb. gorilla – to just “pass by” the subject in the name of being “polite.”
It can be hard to “look intently” at the brokenness of our world – to “fix our attention” on situations and people that are messy and confusing and potentially scandalous. But faithfulness to the Gospel demands that we look intently.
You see, in the eyes of God, we are the cripple in today’s story. That’s the miracle of grace. God didn’t “pass us by.” He stopped. He acknowledged. He touched. He listened. He looked at us. And he became human in the person of Jesus of Nazareth so that he could do all these things fully.
After all, salvation begins with sight. Think of the Exodus. “I have seen the misery of my people,” and because of that, “I know their sufferings” (Ex 3:7). Or ponder the cross. “When the days drew near for him to be taken up, he set his face to go to Jerusalem” (Lk 9:51). If we are to be the church, we must be attentive – we must be ready to look intently at the last and the least so that God’s kingdom might advance.
“Cripples” are everywhere. Some wear rags, others don suits. Do you see them? And our call as the church isn’t merely to extend a hand-out. No. Our call is to live our lives with hands extended out. “And Peter took him by the hand and raised him up; and immediately his feet and ankles were made strong.” (2:7)
“The eyes of the Lord range throughout the entire earth.” (2 Chron 16:9) Our God looks intently. As adopted children, we must do the same.
Sunday, May 24, 2009
an irresponsible church
“All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.” – Acts 2:45
Definition 1: “answerable or accountable, as for something within one's power, control, or management.” Definition 2: “rational thought or action.” Definition 3: “reliable, as in meeting debts.”
These are all definitions of the word responsible, at least according to dictionary.com. And far too often, Christians think that “responsibility” is a Christian virtue, or perhaps a fruit of the Spirit. Perhaps we have Immanuel Kant to thank. Kant thought that the Christian moral life was about doing one’s societal duty, about always acting reasonably, about being responsible. But if we wish to take Luke’s account of the early church seriously, we kant assume that Jesus’ primary aim is to make us responsible citizens …
… in the kingdom of the world. After all, responsibility assumes we’re in control. We’re not. Responsibility delights in what’s reasonable. The Gospel shatters reason. Responsibility assumes we can meet our own debts. The power of the Gospel, quite simply, lies in the fact that we can’t.
I’m not saying that we should always act irresponsibly. All I’m trying to say is this - Jesus didn’t die to make us responsible citizens of the kingdom of the world. He died to make us faithful citizens of the kingdom of God. And to live faithfully in God’s world, at times, will make us look irresponsible. From a worldly perspective, it is irresponsible to sell all your possessions and to lay the proceeds at the apostles’ feet. It’s irresponsible to choose Judas’ replacement by casting lots (1:26). But if even half of the stories that Luke tells are true, then make no mistake – the early church was irresponsible.
But should we expect anything else? Was it responsible for Jesus to leave his family at the age of thirty and to wander about the Sea of Galilee as an itinerant preacher? Wouldn’t it be more responsible to listen to your mom and to go home (Mk 3:31)?
Was it responsible for James and John to drop their nets and leave their father to follow Jesus?
Was it responsible for the Sower to throw (waste) seed indiscriminately, with only a fraction falling in good soil?
Was it responsible for the father to put a ring on the finger of his rebellious, prodigal son?
Was it responsible for Mary to dump a gallon of expensive oil on Jesus’ feet when the proceeds could have been given to the poor?
Was it responsible for that poor widow to put all she had to live on into the temple treasury?
Was it responsible for Jesus to hang out with hookers?
Was it responsible for Peter to try and walk on water?
Is it responsible to “let the dead bury their own dead?” (Matt 8:22).
When the Levite, unlike the Samaritan, refused to help the half-dead, beaten man – was that not the responsible thing to do?
When the rich young man refused to sell his goods and accept Jesus’ invitation to discipleship – was that not the responsible thing to do?
When Pilate released Barabbas in order to avoid a riot – was that not the responsible thing to do?
Jesus didn’t come to teach us to be responsible. He came to start a revolution – to turn the old world upside down. And because of that, followers of Jesus will break the rules of the old world from time to time. And when viewed through the lens of that old world, we will appear irresponsible.
Luke tells us that the early church sold all they had and gave the proceeds to the needy. What an incredibly irresponsible thing to do.
May God give today’s church the grace to “go and do likewise” (Lk 10:37).
Definition 1: “answerable or accountable, as for something within one's power, control, or management.” Definition 2: “rational thought or action.” Definition 3: “reliable, as in meeting debts.”
These are all definitions of the word responsible, at least according to dictionary.com. And far too often, Christians think that “responsibility” is a Christian virtue, or perhaps a fruit of the Spirit. Perhaps we have Immanuel Kant to thank. Kant thought that the Christian moral life was about doing one’s societal duty, about always acting reasonably, about being responsible. But if we wish to take Luke’s account of the early church seriously, we kant assume that Jesus’ primary aim is to make us responsible citizens …
… in the kingdom of the world. After all, responsibility assumes we’re in control. We’re not. Responsibility delights in what’s reasonable. The Gospel shatters reason. Responsibility assumes we can meet our own debts. The power of the Gospel, quite simply, lies in the fact that we can’t.
I’m not saying that we should always act irresponsibly. All I’m trying to say is this - Jesus didn’t die to make us responsible citizens of the kingdom of the world. He died to make us faithful citizens of the kingdom of God. And to live faithfully in God’s world, at times, will make us look irresponsible. From a worldly perspective, it is irresponsible to sell all your possessions and to lay the proceeds at the apostles’ feet. It’s irresponsible to choose Judas’ replacement by casting lots (1:26). But if even half of the stories that Luke tells are true, then make no mistake – the early church was irresponsible.
But should we expect anything else? Was it responsible for Jesus to leave his family at the age of thirty and to wander about the Sea of Galilee as an itinerant preacher? Wouldn’t it be more responsible to listen to your mom and to go home (Mk 3:31)?
Was it responsible for James and John to drop their nets and leave their father to follow Jesus?
Was it responsible for the Sower to throw (waste) seed indiscriminately, with only a fraction falling in good soil?
Was it responsible for the father to put a ring on the finger of his rebellious, prodigal son?
Was it responsible for Mary to dump a gallon of expensive oil on Jesus’ feet when the proceeds could have been given to the poor?
Was it responsible for that poor widow to put all she had to live on into the temple treasury?
Was it responsible for Jesus to hang out with hookers?
Was it responsible for Peter to try and walk on water?
Is it responsible to “let the dead bury their own dead?” (Matt 8:22).
When the Levite, unlike the Samaritan, refused to help the half-dead, beaten man – was that not the responsible thing to do?
When the rich young man refused to sell his goods and accept Jesus’ invitation to discipleship – was that not the responsible thing to do?
When Pilate released Barabbas in order to avoid a riot – was that not the responsible thing to do?
Jesus didn’t come to teach us to be responsible. He came to start a revolution – to turn the old world upside down. And because of that, followers of Jesus will break the rules of the old world from time to time. And when viewed through the lens of that old world, we will appear irresponsible.
Luke tells us that the early church sold all they had and gave the proceeds to the needy. What an incredibly irresponsible thing to do.
May God give today’s church the grace to “go and do likewise” (Lk 10:37).
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