May the Peace of Christ be always with you!
Three years ago, I began to worship with a small Episcopal parish church at their said service of Holy Eucharist on a weekly basis. Before long, the Passing of the Peace became a very meaningful moment in the Liturgy for me. It became an object of sincere anticipation, as well a source of joy, which I lived off of, and for, the entire week between Eucharists. I can remember discussing with various people who went with me just how meaningful it was to them as well. It seemed to be a highlight of the service for many of my friends as well as for me. Looking back, I see that I am hooked on the Real Presence of Jesus in the Eucharist, but I think that the Passing of the Peace was what I first latched on to as something that signalled that something Beatiful, Good, and True was going on.
Think about the deep theological, and therefore, Real Life, implications:
after confessing our sin--that which separates us from God and each other--to God, we hear a declaration of the reconciling work of Jesus Christ, and follow it up by exchanging signs of that Peace: handshakes, huggs, kisses of peace. It doesn't matter who you are, or even if you know anyone else present. Christ died for all, Christ has borne all of our sin and suffering and rejection, and our peace is in Christ's Body. Therefore, we show outwardly what is the inward Reality. Because of the size of the small congregation that gathers at the 8:30 service, everyone can pass the peace to everyone. We all know and feel that Christ has reconciled us all to God and each other, before we commune together, before we offer our gifts, and ourselves, with Christ, on the altar.
In our culture of opposing factions, of a deeply-seated divide between liberals and conservatives, Republicans and Democrats, old and young, the Church of Jesus Christ proclaims the Gospel: God saves us from our sin--all that is wrong and hurtful that separates us from God and each other--through the reconciling work of Jesus Christ and the enabling power of the Holy Spirit to live into our own forgivness and to forgive others as we have been forgiven.
I have a question for Christian communities which do not currently include a Passing of the Peace in their Sunday morning ritual, or order of worship, etc.:
Might a meaningful, intentional practice of confession, a proclamation of forgiveness, and a passing of Christ's peace be a way forward through the mire of lies our culture feeds us: that we have irreconcileable differences, that the other "just doesn't understand", that we deserve to hold others at arm's length because they have hurt us?
I think it might.
Shabbat Shalom: may the whole Peace of which the Sabbath serves as a sign and prophecy for those who choose to remember and observe it, the Peace of the Messiah, always be with you!
For a discussion of the implications of remaining faithful to a proclamation of Jesus' reconciling work in the midst of the culture war of our times, see Christ the Reconciler: A Theology for Opposites, Differences, and Enemies, by Peter Schmiechen. And for a history of ideas that has led, in part, to the seemingly irreconileable nature of today's cultural discourse, see Alisdair MacInyre's After Virtue: A Study in Moral Theory.
Showing posts with label Mission/Evangelism. Show all posts
Showing posts with label Mission/Evangelism. Show all posts
Saturday, September 15, 2012
Saturday, March 3, 2012
An Holy Lent: Second Sabbath of Lent, 2012
So far, this Lent has been a bit different than any of the others I have observed.
I have not really settled on a particular discipline, neither in terms of adding a specific spiritual practice nor in abstaining from any particular food or drink item, or any specific pattern of fasting. Rather, I have been making sporadic choices to abstain in particular situations, whether it be a dessert that I suddenly have a desire for, or for a soft drink or tea during the week.
I have been rather lax in my reading for philsophy club, so I have resolved to keep up in my reading of the Odyssey. Perhaps that committment will result in an interesting blog post about connections I begin to experience between Lenten themes and Odysseus' journey home.
Today, however, I believe I have received a certain clarity about the particular focus God is calling me to this Lent. Truthfully, it has been coming for a while now, but it was brought into focus for me as I read Part I of Marva J. Dawn's Sexual Character: Beyond Technique to Intimacy this morning. I have wanted to read this book ever since I first saw it in her list of works on the cover of Reaching Out Without Dumbing Down: A Theology of Worship for the 21st Century Church, and today I am confirmed in my desire to read it.
So many of the same threads run throughout her works; her clarion call to listening to the authority of God and the place of God's Stories in the shaping of the countercultural character of God's people are but two that resonate with me. And so, I'll end this post with this passage from the ending of Part I of Sexual Character, which has to do with more than just sexual character, but with Christian character in general, and the responsibility of the Church, and every member of the Church in participating with God in the formation of Christian character via the engagement of Christian ethics:
"The main task of ethics is to enable us to ask better questions about the issues of our day. An ethics of character is especially helpful because it gives us tools to ask new questions out of its comprehensive inclusion of means and ends, rules and narratives, models and virtues, personhood and community. Especially important is the fact that an ethics of character enables us to ask new question out of the grace of God. We seek virtues and behaviors, not because we ought to, should, or must, but because they are modeled for us in Jesus, whose Spirit empowers us to follow in his way. We choose to live according to the design of the Creator becasue he invites us to the delights of such truthfulness. Moreover, we can invite others to participate in those choices, too, because we know that thereby they will be happier, more fulfilled, more whole.
This book is just a beginning. I pray that you will go beyond it to ask better question about sexual character, to develop a Christian community that nutures godly sexuality, to offer hope to those who are drowning in our society's toxic sexual milieu."
That's so Lent.
God, ever being, do Lent in us.
And, lift us by your Spirit to behold the face of your Son, Jesus, Christ,
so that we may be made into his likeness, from glory to glory,
and be shining lights in the darkness of the world around us.
We remember your Son's blood shed for us, and pray in his name,
the Name of our Salvation: Jesus, the Christ.
Amen.
I have not really settled on a particular discipline, neither in terms of adding a specific spiritual practice nor in abstaining from any particular food or drink item, or any specific pattern of fasting. Rather, I have been making sporadic choices to abstain in particular situations, whether it be a dessert that I suddenly have a desire for, or for a soft drink or tea during the week.
I have been rather lax in my reading for philsophy club, so I have resolved to keep up in my reading of the Odyssey. Perhaps that committment will result in an interesting blog post about connections I begin to experience between Lenten themes and Odysseus' journey home.
Today, however, I believe I have received a certain clarity about the particular focus God is calling me to this Lent. Truthfully, it has been coming for a while now, but it was brought into focus for me as I read Part I of Marva J. Dawn's Sexual Character: Beyond Technique to Intimacy this morning. I have wanted to read this book ever since I first saw it in her list of works on the cover of Reaching Out Without Dumbing Down: A Theology of Worship for the 21st Century Church, and today I am confirmed in my desire to read it.
So many of the same threads run throughout her works; her clarion call to listening to the authority of God and the place of God's Stories in the shaping of the countercultural character of God's people are but two that resonate with me. And so, I'll end this post with this passage from the ending of Part I of Sexual Character, which has to do with more than just sexual character, but with Christian character in general, and the responsibility of the Church, and every member of the Church in participating with God in the formation of Christian character via the engagement of Christian ethics:
"The main task of ethics is to enable us to ask better questions about the issues of our day. An ethics of character is especially helpful because it gives us tools to ask new questions out of its comprehensive inclusion of means and ends, rules and narratives, models and virtues, personhood and community. Especially important is the fact that an ethics of character enables us to ask new question out of the grace of God. We seek virtues and behaviors, not because we ought to, should, or must, but because they are modeled for us in Jesus, whose Spirit empowers us to follow in his way. We choose to live according to the design of the Creator becasue he invites us to the delights of such truthfulness. Moreover, we can invite others to participate in those choices, too, because we know that thereby they will be happier, more fulfilled, more whole.
This book is just a beginning. I pray that you will go beyond it to ask better question about sexual character, to develop a Christian community that nutures godly sexuality, to offer hope to those who are drowning in our society's toxic sexual milieu."
That's so Lent.
God, ever being, do Lent in us.
And, lift us by your Spirit to behold the face of your Son, Jesus, Christ,
so that we may be made into his likeness, from glory to glory,
and be shining lights in the darkness of the world around us.
We remember your Son's blood shed for us, and pray in his name,
the Name of our Salvation: Jesus, the Christ.
Amen.
Sunday, January 8, 2012
Christmastide 2011-2012: Clueless Righteousness
This is the manuscript to a "Spoken Meditation" I shared with my church, First Baptist-Morganton, NC, on the first Sunday after Christmas, which also happened to be New Year's Day, as well as the celebration of The Circumcision and Holy Name of Jesus, The Holy Family, as well as the Solemnity of Mary, God-Bearer.
The Scipture lessons for the service that morning were:
Isaiah 61:10-62:3
Revelation 21:1-6a
Matthew 25:31-46
O God, you make us glad by the yearly festival of the birth of your only Son Jesus Christ. Grant that we, who joyfully receive him as our Redeemer, may with sure confidence behold him when he comes to be our Judge; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (from The Book of Common Prayer, a collect for Christmas)
As I was listening to the passage from the Gospel of Matthew yesterday, something caught my attention that has never caught my attention before. Not only did it change the direction of this homily slightly, but it also changed the way I understand, or do not understand, this story.
“What? There’s nothing puzzling about this story!”, one might say. “You feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, care for the sick, and visit those in prison. If you do, you get to be called ‘righteous’ and are sent to eternal life. If you don’t, well, you just get sent to ‘eternal punishment.’”
I do not think this assessment shows evidence of a fair hearing of this story. That summary might be what we expect to hear. It is a pretty popular image: the sheep and goats divided at the end of time when the Son of man comes in glory, the righteous and unrighteous dealt out their just, eternal rewards. And of course, we are the righteous ones in the story.
Now, what I had planned to do was try to drive home the point that we are failing to live up to the standards Jesus speaks of: feeding the hungry, giving drink to the thirsty, welcoming the stranger, clothing the naked, caring for the sick, visiting those in prison. Because of course, we all—or at least most of us—fall short. We fail to do the most basic of things that this story tell us Jesus will be checking off his list at the end of time. And I was going to try to encourage us to recommit ourselves to doing those most basic of things, looking to the baby in the manger as the perfect example of how Jesus really was God’s self made into a vulnerable, hungry, thirsty, alien, naked, frail, outcast of a human being: “the least of these.” The least of all.
So hopefully, we would have gone out from this place ready to seek out those in need of ministry and minister to them as ministering to Christ. Seeing Jesus in every full, hydrated, welcomed, clothed, cared for, visited person to whom we ministered.
But the funny thing is, (and this is what I realized yesterday) if we would do exactly that: go out--strategically, intentionally “on mission,”—serving Jesus in the least of these, all of a sudden, we are nowhere to be seen in this story.
Because when Jesus tells the righteous—the sheep—that they have indeed been ministering to him when they minister to the least-of-these, their response is one of cluelessness: “Lord, when was it that we saw you hungry and gave you food?” They are just as clueless as the ones who failed to minister to the least-of-these, who say: “Lord, when was it that we did not take care of you?”
They are all clueless. And that’s what I realized yesterday.
So I also realized that I could not encourage us all to make our lists of what to do, entitled ‘how to serve Jesus in the least-of-these’, and then go about strategically building the Kingdom of God. At least not on the basis of the scriptures we have read this morning. So. What do we do with this Gospel reading?
***
About those other scriptures.
In Isaiah, the prophet exults, rejoices in God and in God’s promises of hope. Even though the fulfillment is not here yet. In fact, he admits that things are not yet what they should be, but also says that he will not keep quiet, he will not rest, until things are made right and salvation shines like a burning torch.
And if you go back and look at that prophecy, the righteousness and praise are not manufactured or performed out of duty by the faithful. Rather, they organically spring up…like a garden causes the seeds planted to spring up. You also see evangelism in this text: all the nations see the righteousness and praise of God. There is also clothing going on in the Isaiah text. But this time, it is God who is clothing God’s people with righteousness. Isaiah doesn’t make his own robe of righteousness. He also doesn’t lose hope because God’s promises haven’t all been fulfilled yet. Rather, he rejoices in the hope that consummation is coming…
That’s what I see in the Revelation passage: the consummation of God’s promises. Jesus, Alpha and Omega, beginning and end, of the Father’s love begotten, brings what was started in the manger and on the cross to completion. No tears, no death, no mourning, crying, nor pain, “for the first things have passed away.”
But we’re not there yet. We’re somewhere in the middle: between Isaiah and Revelation. We’re here with this story from the Gospel of Matthew. I think this story is telling us, among other things, how God is inviting us to be involved as God moves all of Creation from Isaiah’s prophecy to Revelation’s fulfillment. Point A to point B. But the text is more descriptive than prescriptive. It doesn’t really tell us how to get from point A to point B. It tells us that at the end, there are those called “righteous” who enter into eternal life, and those who are not, who enter into eternal punishment. But it also tells us that the righteous (just as much as the unrighteous) were clueless about the fact that in serving the least, they were serving Jesus Christ. They were clueless to the fact that they were being righteous.
So, what are we supposed to do with that? How do we minister to the least-of-these, and in so doing, serve Jesus, all the while without knowing it?
I don’t think I have an exact answer.
But I guess what I’ve learned by meditating on these Scriptures is that I don’t think you can treat the Gospel and the life inside God’s kingdom like a system where you check off your list and certain things happen. The Christian life is not a business, not a system to be governed by a board…of any kind.
I guess Mary figured something like that out too…that with God, you can’t expect the expected…sometimes you have to let the Spirit overshadow you and say “yes” to what God is doing inside of you.
It’s a good thing that our spiritual life doesn’t end when we walk out these doors. Because I think we all need to be wrestling with what these Scriptures call us to do, and who these Scriptures call us to be. And just maybe, while we’re wrestling with these Scriptures, celebrating the inconceivable mystery of the Incarnation, and the Holy Spirit is shaping us to be people who love God and love our neighbors as ourselves, just maybe, we will end up being righteous…and we won’t even know it.
Amen.
Come dearest Child into our hearts and leave your crib behind you.
Let this be where the new Life starts for all who seek and find you.
To you be honor, thanks, and praise for all your gifts this time of grace!
Come conquer and deliver this world and us forever! Amen!
-Fred Pratt Green, 1986
The Scipture lessons for the service that morning were:
Isaiah 61:10-62:3
Revelation 21:1-6a
Matthew 25:31-46
O God, you make us glad by the yearly festival of the birth of your only Son Jesus Christ. Grant that we, who joyfully receive him as our Redeemer, may with sure confidence behold him when he comes to be our Judge; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (from The Book of Common Prayer, a collect for Christmas)
As I was listening to the passage from the Gospel of Matthew yesterday, something caught my attention that has never caught my attention before. Not only did it change the direction of this homily slightly, but it also changed the way I understand, or do not understand, this story.
“What? There’s nothing puzzling about this story!”, one might say. “You feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, care for the sick, and visit those in prison. If you do, you get to be called ‘righteous’ and are sent to eternal life. If you don’t, well, you just get sent to ‘eternal punishment.’”
I do not think this assessment shows evidence of a fair hearing of this story. That summary might be what we expect to hear. It is a pretty popular image: the sheep and goats divided at the end of time when the Son of man comes in glory, the righteous and unrighteous dealt out their just, eternal rewards. And of course, we are the righteous ones in the story.
Now, what I had planned to do was try to drive home the point that we are failing to live up to the standards Jesus speaks of: feeding the hungry, giving drink to the thirsty, welcoming the stranger, clothing the naked, caring for the sick, visiting those in prison. Because of course, we all—or at least most of us—fall short. We fail to do the most basic of things that this story tell us Jesus will be checking off his list at the end of time. And I was going to try to encourage us to recommit ourselves to doing those most basic of things, looking to the baby in the manger as the perfect example of how Jesus really was God’s self made into a vulnerable, hungry, thirsty, alien, naked, frail, outcast of a human being: “the least of these.” The least of all.
So hopefully, we would have gone out from this place ready to seek out those in need of ministry and minister to them as ministering to Christ. Seeing Jesus in every full, hydrated, welcomed, clothed, cared for, visited person to whom we ministered.
But the funny thing is, (and this is what I realized yesterday) if we would do exactly that: go out--strategically, intentionally “on mission,”—serving Jesus in the least of these, all of a sudden, we are nowhere to be seen in this story.
Because when Jesus tells the righteous—the sheep—that they have indeed been ministering to him when they minister to the least-of-these, their response is one of cluelessness: “Lord, when was it that we saw you hungry and gave you food?” They are just as clueless as the ones who failed to minister to the least-of-these, who say: “Lord, when was it that we did not take care of you?”
They are all clueless. And that’s what I realized yesterday.
So I also realized that I could not encourage us all to make our lists of what to do, entitled ‘how to serve Jesus in the least-of-these’, and then go about strategically building the Kingdom of God. At least not on the basis of the scriptures we have read this morning. So. What do we do with this Gospel reading?
***
About those other scriptures.
In Isaiah, the prophet exults, rejoices in God and in God’s promises of hope. Even though the fulfillment is not here yet. In fact, he admits that things are not yet what they should be, but also says that he will not keep quiet, he will not rest, until things are made right and salvation shines like a burning torch.
And if you go back and look at that prophecy, the righteousness and praise are not manufactured or performed out of duty by the faithful. Rather, they organically spring up…like a garden causes the seeds planted to spring up. You also see evangelism in this text: all the nations see the righteousness and praise of God. There is also clothing going on in the Isaiah text. But this time, it is God who is clothing God’s people with righteousness. Isaiah doesn’t make his own robe of righteousness. He also doesn’t lose hope because God’s promises haven’t all been fulfilled yet. Rather, he rejoices in the hope that consummation is coming…
That’s what I see in the Revelation passage: the consummation of God’s promises. Jesus, Alpha and Omega, beginning and end, of the Father’s love begotten, brings what was started in the manger and on the cross to completion. No tears, no death, no mourning, crying, nor pain, “for the first things have passed away.”
But we’re not there yet. We’re somewhere in the middle: between Isaiah and Revelation. We’re here with this story from the Gospel of Matthew. I think this story is telling us, among other things, how God is inviting us to be involved as God moves all of Creation from Isaiah’s prophecy to Revelation’s fulfillment. Point A to point B. But the text is more descriptive than prescriptive. It doesn’t really tell us how to get from point A to point B. It tells us that at the end, there are those called “righteous” who enter into eternal life, and those who are not, who enter into eternal punishment. But it also tells us that the righteous (just as much as the unrighteous) were clueless about the fact that in serving the least, they were serving Jesus Christ. They were clueless to the fact that they were being righteous.
So, what are we supposed to do with that? How do we minister to the least-of-these, and in so doing, serve Jesus, all the while without knowing it?
I don’t think I have an exact answer.
But I guess what I’ve learned by meditating on these Scriptures is that I don’t think you can treat the Gospel and the life inside God’s kingdom like a system where you check off your list and certain things happen. The Christian life is not a business, not a system to be governed by a board…of any kind.
I guess Mary figured something like that out too…that with God, you can’t expect the expected…sometimes you have to let the Spirit overshadow you and say “yes” to what God is doing inside of you.
It’s a good thing that our spiritual life doesn’t end when we walk out these doors. Because I think we all need to be wrestling with what these Scriptures call us to do, and who these Scriptures call us to be. And just maybe, while we’re wrestling with these Scriptures, celebrating the inconceivable mystery of the Incarnation, and the Holy Spirit is shaping us to be people who love God and love our neighbors as ourselves, just maybe, we will end up being righteous…and we won’t even know it.
Amen.
Come dearest Child into our hearts and leave your crib behind you.
Let this be where the new Life starts for all who seek and find you.
To you be honor, thanks, and praise for all your gifts this time of grace!
Come conquer and deliver this world and us forever! Amen!
-Fred Pratt Green, 1986
Saturday, May 14, 2011
Third Saturday of Eastertide: A Walk Worthy of God's Glory and Kingdom
A continuation of a devotional series of blogs. If you have already read the devotion I posted that was published in Gardner-Webb University's 2010 Advent devotional guide, some of this might seem familiar, as it should. I wrote this devotion in preparation for writing that particular one for the Advent guide. However, as this devotion is based only on the Thessalonians text, it has some things the other one does not, and as I was reading over it, its specific thrust seemed especially appropropriate for an Eastertide post.
1 Thessalonians 2:1-12
In chapter one, Paul writes to the Christians in Thessalonica, expressing thankfulness to God for them and affirming them for "how [they] turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come."
Verses one through two of chapter two seem to be an elaboration of verse five from chapter one, explaining in detail how both the Gospel of God had come to the Thessalonians "with full conviction," and "what kind of men" Paul and Silas and Timothy had "proved to be" when they had come to share that Gospel "among [them]."
These are the ideas that keep popping out at me as I read 2:1-12:
Vv. 1-2 After much suffering and amidst oppostion, Paul et al. preach the Gospel of God.
V. 3 There is no "error" or "impurity...[or] way of deceit" in their motives for preaching;
V. 4 they have been "approved by God," who "examines their hearts."
Vv. 5-8 They didn't abuse their power, but were gentle as they proclaimed the Gospel of God. They developed an affection for the church and the people became dear to them.
V. 9 Paul et al. worked as to provide for themelves and not be a burden on the Thessononians, and, (V. 10) "behaved devoutly," "uprightly," and "blamelessly" towards the believers.
V. 11 In sharing the Gospel of God, the evangelists "[exhort]...[encourage]...and [implore]" the people as a father would his children, all for this purpose, spelled out in verse twelve:
"so that you would walk in a manner worthy of the God
who calls you into His own kingdom and glory."
Paul, Silas, and Timothy have gone through much suffering in their time of work of announcing, or proclaiming, the Gospel of God to the Gentiles. In the city of Philippi, they had been mistreated, but it seems that in these trials, God had been strengthening them for their work of evangelizing in the midst of opposition in Thessalonica. I draw the inference that it is by these sufferings mentioned in verse two that God had taught them to "speak, not as pleasing men, but God who examines their hearts." Their hearts...which are free of any erroneous or impure or deceitful motive for exhorting the people.
Now, verse three could be read as being as being placed after the sufferings in verses one through two to show that, because they had endured the hardships to witness, their motives in preaching could be trusted.
I tend to think that while that inference might be true, it might also be true that it is, in fact, these sufferings that God used to purify their motives. That each suffering Paul went through was another journey through the refining work of God, who is a "consuming fire" (see Isaiah 1:21-31, Hebrews 12:29).
Paul and Silas and Timothy exemplify kingdom-of-God living in vv. 7-11, and how could they act otherwise? They have suffered for the Gospel (vv. 1-2), their motives are pure (God has searched their hearts...vv. 3-6), and we see the fruitful results of their ministry as a result of their faithfulness and God's blessing: they are a living witness of the Gospel they proclaim: they not only preach with their words of hope and salvation, they reassure people that there is something to all of this Gospel-talk by the way they behave.
Then you get to verse twelve. This is the punch-line, or at least it punched me pretty hard: all of this suffering, all of this concern over being pure of heart and motive, all of this Christ-like living and proclaiming, and exhorting and pleading, for this purpose:
"so that [the Thessalonians] would walk
in manner worthy of the God who calls
[them] into His own kingdom and glory."
God called the Thessalonians into "His kingdom and glory," and that's where God is calling us.
Don't miss what Paul and Silas and Timothy not only understand, but worked tirelessly in order to share with the Thessalonians: this call from God demands our walking in a way that is worthy of such a God.
Not that we ever could walk worthy of God on our own.
But this is the Gospel of God we're talking about here, the same Gospel the prophets had been heralding for thousands of years, the same Gospel to which the Spirit of the Law had given witness: love God, and love neighbor. And it is not us who are the workers of this Gospel in our own lives, but God (Philippians 2:13). Just as God had chosen Paul, Silas, and Timothy, brought them through trials, purified their hearts and motives, and worked in them to produce the fruit of the Spirit--in essence, made them worthy of their calling--God wanted to work the same thing out in the Thessalonians' lives, and in ours.
[Here is where I will insert new material. If the purpose of mission work is to share the Gospel so that others come to love, worship, and serve God, and walk worthily, et cetera, then why, so often, do we hear of Christians trying to entertain or attract an unbeliever into heaven? Entertainment shapes and forms people, but the shaping and forming it does leads to narcisism, not to the development of people who are willing to take up a daily cross and follow Our Lord. The Gospel is not entertaining. So what are we selling when we try to use entertainment as a method of evangelism? And, for that matter, when we plan a worship service around the unbeliever, (aka, using worship as a method of evangelism) who do we end up worshiping? Not God. If that were the case, we would plan the worship around God. I'll leave you to fill in the blanks. Hint: idolatry. Just a thought.]
God our Father, in Your love,
and by the blood of Your Son
and the power of Your Spirit,
make us, whom you have called into
Your kingdom and glory,
worthy of Your Self.
It is in your NAME we pray,
"Amen."
1 Thessalonians 2:1-12
In chapter one, Paul writes to the Christians in Thessalonica, expressing thankfulness to God for them and affirming them for "how [they] turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come."
Verses one through two of chapter two seem to be an elaboration of verse five from chapter one, explaining in detail how both the Gospel of God had come to the Thessalonians "with full conviction," and "what kind of men" Paul and Silas and Timothy had "proved to be" when they had come to share that Gospel "among [them]."
These are the ideas that keep popping out at me as I read 2:1-12:
Vv. 1-2 After much suffering and amidst oppostion, Paul et al. preach the Gospel of God.
V. 3 There is no "error" or "impurity...[or] way of deceit" in their motives for preaching;
V. 4 they have been "approved by God," who "examines their hearts."
Vv. 5-8 They didn't abuse their power, but were gentle as they proclaimed the Gospel of God. They developed an affection for the church and the people became dear to them.
V. 9 Paul et al. worked as to provide for themelves and not be a burden on the Thessononians, and, (V. 10) "behaved devoutly," "uprightly," and "blamelessly" towards the believers.
V. 11 In sharing the Gospel of God, the evangelists "[exhort]...[encourage]...and [implore]" the people as a father would his children, all for this purpose, spelled out in verse twelve:
"so that you would walk in a manner worthy of the God
who calls you into His own kingdom and glory."
Paul, Silas, and Timothy have gone through much suffering in their time of work of announcing, or proclaiming, the Gospel of God to the Gentiles. In the city of Philippi, they had been mistreated, but it seems that in these trials, God had been strengthening them for their work of evangelizing in the midst of opposition in Thessalonica. I draw the inference that it is by these sufferings mentioned in verse two that God had taught them to "speak, not as pleasing men, but God who examines their hearts." Their hearts...which are free of any erroneous or impure or deceitful motive for exhorting the people.
Now, verse three could be read as being as being placed after the sufferings in verses one through two to show that, because they had endured the hardships to witness, their motives in preaching could be trusted.
I tend to think that while that inference might be true, it might also be true that it is, in fact, these sufferings that God used to purify their motives. That each suffering Paul went through was another journey through the refining work of God, who is a "consuming fire" (see Isaiah 1:21-31, Hebrews 12:29).
Paul and Silas and Timothy exemplify kingdom-of-God living in vv. 7-11, and how could they act otherwise? They have suffered for the Gospel (vv. 1-2), their motives are pure (God has searched their hearts...vv. 3-6), and we see the fruitful results of their ministry as a result of their faithfulness and God's blessing: they are a living witness of the Gospel they proclaim: they not only preach with their words of hope and salvation, they reassure people that there is something to all of this Gospel-talk by the way they behave.
Then you get to verse twelve. This is the punch-line, or at least it punched me pretty hard: all of this suffering, all of this concern over being pure of heart and motive, all of this Christ-like living and proclaiming, and exhorting and pleading, for this purpose:
"so that [the Thessalonians] would walk
in manner worthy of the God who calls
[them] into His own kingdom and glory."
God called the Thessalonians into "His kingdom and glory," and that's where God is calling us.
Don't miss what Paul and Silas and Timothy not only understand, but worked tirelessly in order to share with the Thessalonians: this call from God demands our walking in a way that is worthy of such a God.
Not that we ever could walk worthy of God on our own.
But this is the Gospel of God we're talking about here, the same Gospel the prophets had been heralding for thousands of years, the same Gospel to which the Spirit of the Law had given witness: love God, and love neighbor. And it is not us who are the workers of this Gospel in our own lives, but God (Philippians 2:13). Just as God had chosen Paul, Silas, and Timothy, brought them through trials, purified their hearts and motives, and worked in them to produce the fruit of the Spirit--in essence, made them worthy of their calling--God wanted to work the same thing out in the Thessalonians' lives, and in ours.
[Here is where I will insert new material. If the purpose of mission work is to share the Gospel so that others come to love, worship, and serve God, and walk worthily, et cetera, then why, so often, do we hear of Christians trying to entertain or attract an unbeliever into heaven? Entertainment shapes and forms people, but the shaping and forming it does leads to narcisism, not to the development of people who are willing to take up a daily cross and follow Our Lord. The Gospel is not entertaining. So what are we selling when we try to use entertainment as a method of evangelism? And, for that matter, when we plan a worship service around the unbeliever, (aka, using worship as a method of evangelism) who do we end up worshiping? Not God. If that were the case, we would plan the worship around God. I'll leave you to fill in the blanks. Hint: idolatry. Just a thought.]
God our Father, in Your love,
and by the blood of Your Son
and the power of Your Spirit,
make us, whom you have called into
Your kingdom and glory,
worthy of Your Self.
It is in your NAME we pray,
"Amen."
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