Category Archives: Contemporary Culture

The Pastor and Theology

Pastors, or ministers, are those who serve in local churches as minister of the gospel. Their vocation is primarily one of proclaiming the word of God in order to equip the believers to live as faithful witnesses of the gospel. While the aim is not to become a good theologian, the pastoral vocation is a theological enterprise. In other words, serving as a pastor is to serve as a pastoral theologian. The questions then is what kind of theologian should a pastor be and what does that involve?

The issue the above question asks is raised in the book The Pastor Theologian: Resurrecting An Ancient Vision by Geral Hiestand and Todd Wilson. Before getting into this issue more, there is a related concern that needs some attention. Within the Churches of Christ there are still some who think negatively of theology. This sentiment is rooted in the Restoration vision of just going back to the Bible without realizing just how indebted such a vision is to modernity and enlightenment thought. As the C.S. Lewis quote in the picture above suggests, everyone has a theology. So the only question is whether we have a good or bad theology… a well informed theology or a theology formed by ignorance.

While theology proper refers to the study of the Christian doctrine of God, the task of theology is more expansive in that it deals with how the Christian faith is understood and practiced. So I agree with Hiestand and Wilson in their description of theology as attempting to “make sense of the world in which we live, of God, and of ourselves. It teases out the connections between ideas and actions and helps to create new ways of imaging reality — ways that are distinctly Christian, or, we might say, distinctly real” (p. 55). So when we declare the Christian doctrine “Jesus is Lord!”, the task of theology is expounding on what it means for Jesus to be Lord, how that shapes our understanding of history and the way we live as followers of Jesus. We do this theology, of course, by engaging the Biblical text in conversation with Christian tradition and our located culture (more on that later) even as we draw from our abilities of reason and experience.

The question then is to what end is the task of theology? This is where I differ with Hiestand and Wilson. Their vision of a pastor theologian is what they refer to as the restoration of an “ancient vision” where the pastor “constructs and disseminates theology for the broader church” (p. 80). Their vision is anchored in their belief that there is an unhealthy gap between academia, where many academic theologians serve, and the church, where pastors serve. The ideal is a return of pastors doing academic theology for other pastors rather than leaving that work to the academic theologians and thus filling the perceived gap between theology and church. However, I’m not convinced that this is as big of a problem as they think. While there are some academic theologians who seem uninterested serving the church and some pastors who seem uninterested in theology, there are plenty of academic theologians interested in serving the church with their academic discipline (e.g., Walter Brueggeman, Miroslav Volf, N.T. Wright) and plenty of pastors interested in theology (myself included). The need is for a culture among local churches that embraces the theological enterprise and encourages their ministers to serve as pastoral theologians.

“…good pastoral theology is contextual theology.”

So let’s briefly hone in on the questions of what kind of theologian should a pastor be and what does that involve? Hiestand and Wilson suggest “the renewal of the church depends on the renewal of the church’s theology” (p. 123). Church renewal actually depends on much more but good theology is certainly an imperative. However, I believe the pressing need for this theological work is on the local. That is, every local church exists within a particular cultural context that must be considered if the church is to embody the gospel in a meaningful way among the local community. So it is within this local cultural context where scripture and Christian tradition must be engaged along with reason and experience. Why? Because while good theology is expressed in beliefs and practices that are faithful to Jesus, the local church must also contextualize this expression to what God is doing among the local church and local community. The pastor’s theological task is to help the community of believers to both understand and articulate these beliefs in concrete practices so that there is congruency between how the local church lives and what it proclaims as faith. In this sense, the task of good pastoral theology is contextual theology.

Let me offer two hypothetical but very real examples of contextual theology. Let’s say that there are an influx of Muslim refugees who have very little in terms of basic physical needs (food, clothing, etc…). How will your local church respond? Beyond generalities, I can’t answer that question because part of that question will depend on how your church understands the gospel (or not), how different people view Muslims, and so forth. However, answering the question of how the church should respond involves doing theology for the sake of the local church. Likewise, the same is true when a church is having to navigate the waters of conflict when two or more believers are in sharp disagreement with each other and where there may be potential offense (sin) involved. How the church responds and engages in this conflict, ideally toward full reconciliation, will involve doing theology and this is part of the pastor’s task whether it be in preaching, counseling, or just reflecting in silence for the sake of gaining clarity.

For the record, I don’t think Hiestand and Wilson would disagree with me on the need for pastors to be engaged in theology among the churches they serve. Where we differ is on the need for more pastors to be engaged in academic theology. It’s not that I’m opposed to academic theology and value greatly from those who are blessed with a Ph.D and a seminary position to teach and research from. I just believe local churches need pastors who are also contextual theologians for their local church and community.

What say you?

A More Violent Christianity?

“Do not treat prophesies with contempt but test them all: hold on to what is good” (1 Thess 5:20-21). Discernment has always been necessary for Christians because the difference between “good” and “bad” prophesy is never so black and white. Like spiked punch, the bad is always cloaked in enough good that it appears good to the undiscerning.

Unsalty Salt: Misreading The Bible

Such is the case of these words spoken Dave Daubenmire, a Christian and former high-school football coach turned activist on the religious right. In a recent live episode of his Pass The Salt, the “Coach” said, “The only thing that’s going to save western civilization is a more aggressive… a more violent Christianity.”

Well, Coach Daubenmire is just flat wrong! If that’s salt he’s passing, it’s lost its saltiness! Please don’t misunderstand me. I’m not denying that Daubenmire is a believer or that he doesn’t mean well but when he suggests that America needs a more violent Christianity, he is speaking what we might call false prophesy.

i283445314525658362-_szw480h1280_If you listen to Coach Daubenmire, it’s clear that he has read the Bible and regards the Bible as the inspired word of God. But suggesting a need for a more violent Christianity is a great example of how one can completely misread the Bible. That’s made clear also when he talks about the violence in the Bible and then says, “The Bible teaches violence as a last resort.”

Yes, there is violence in the Bible. There’s also polygamy in the Bible as well as kings ruling over the people but I doubt the Coach is ready to suggest that western civilization needs polygamy and monarch rule again. So how does he suggest that Christianity needs to become more aggressive and violent? Because his reading of the Bible is neither Christ-centered nor kingdom-oriented!

Christian Faith and The Bible

The only reason there is a worldwide group of people called “Christians” is because of the historical existence of Jesus, whom Christians confess as Lord and Messiah. As part of jesus-crucified-08-2the confession of faith in Jesus, Christians not only believe that Jesus was crucified and resurrected but that he also is the Son of God, the second-person of the Trinity who is God Incarnate revealing the fullness of God. In fact, Hebrews says that Jesus “is the radiance of God’s glory and the exact representation of his being…” (Heb 1:3). So when it comes to the question of who God is, Christians point to Jesus. And it’s not just that Jesus is like God but that God is 100% like Jesus… that is, Jesus is God in living flesh and he calls us to follow him.

The revelation of God in Jesus both centers and orients faith, thus also centering and orienting the way Christians read the Bible. In other words, Christians do not read the Bible indiscriminately because doing so would mean that one could make a case for offering sacrifices for the atonement of sin since such teaching is a part of the Bible. But that won’t happen because Christians read the Bible in light of the life and teaching of Jesus. But somehow when it comes to the issue of violence, there are some Christians who resort to an indiscriminate reading of the Bible.

A Christian reading of the Bible is one that is Christ-centered and kingdom-oriented. It’s that simple and that complex, depending on how one looks at it. Since Christians are called to follow Jesus and thus be conformed into the likeness of Christ (cf. Rom 8:29; Gal 4:19), Christian faith and the reading of scripture is centered by Christ. That is, Christians read scripture to embody the way of life Jesus lived which took him to the cross. However, Jesus’ own life and teaching was also oriented towards the kingdom of God rather than any particular earthly civilization or society. That is to say that Jesus was bearing witness to the life that was to come, the reign of God where his will is done on earth as it is in heaven (cf. Matt 5:10) and had already begun breaking into the present. Christians too are a witness of this kingdom life and though imperfect, are called to embody God’s kingdom future in the present.

With a Christ-centered and kingdom-oriented faith shaping the way Christians read the Bible, it is unbiblical to say that Christianity must become violent. This has nothing to do with the ethical dilemma of whether there is ever a so-called “just-war” or whether Christians can use a measure of violence in self-defense. This is about following King Jesus rather than the world.

An Example…

Coach Daubenmire alluded to the violence that early Christians encountered saying, “You look at all the crap that the disciples went through…” They did suffer persecution and sometimes even unto their own death but they never called for Christians to become aggressive and violent towards their persecutors. In fact, the Apostle Peter wrote to some Christians who were suffering persecution and he said,

“But if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps” (1 Pet 2:20-21).

But this will likely never make sense to Christians whose faith is centered in and oriented towards something other than embodying the way of Jesus and the kingdom of God.

Discern wisely! Test all prophesies and hold on to what is good!

 

 

The Shack: A Story On Suffering and Hope

Last Friday evening I watched the film The Shack directed by Stuart Hazeldine. This film is based on the 2007 novel of the same title by William P. Young. Having read the book, I wanted to see the film too. Like most film adaptations of a book, the movie loses some of the dialogue. Nevertheless, it’s still a good movie to watch.

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In fact, here is the little response I posted on Facebook after watching the movie:

“I just returned from watching #TheShack at the theater. Though the movie, and the novel of the same title it’s based on, is fictional, it tells a wonderful story and powerful truth about God and life, love and forgiveness, faith and hope. Having buried my oldest son, Kenny, nearly fifteen years ago, there is so much I resonate with. From the question of suffering to the hurt and anger that ultimately inflicts more harm on one’s soul to the conflict and encounter with God, I resonate. The thought I had when the movie was over was a reminder that though I have sinned in life, made many mistakes, and often judged both God and people when that is not my business, God still loves me, is at work for the good in my life, and how much I just want to love others and be a part of that Good which God is bringing about in Jesus Christ.”

As you can tell, I resonate with so much of the drama because of the tragic loss of my own son. However, that doesn’t mean I abandoned my theology hat when I watch the film. So from a pastoral-theological standpoint, I also liked the movie.

Of course, some are quite critical of the movie. Some of those critics are Christians who are concerned about the doctrine and theology of the film, like this review by Al Mohler (or for a much more balanced critique, see the review by Focus on the Family). But this really misses the point of the film in my opinion.

First, sometimes it seems like some Christians almost go looking for something to disagree with. In that’s our objective, we’ll find that something in almost everything we do. It’s even more frustrating when a minor issue is made into a bigger issue than it really is. Are their some elements of the dialogue in this film that I question from a theological standpoint? Of course, there is but I didn’t watch the film to get bogged down in little particular details and miss the major point of the film.

The beauty of this film is its journey into the world of suffering where there is brokenness and deep pain along with doubt and uncertainty that evokes a crisis of faith for anyone unfortunate enough to be on this journey. I have and still an on this journey, though I have learned how to walk along this way. This film is about the healing that everyone suffering needs. This is a healing that comes knowing that God still loves them, that the grace of God is still for them, and that they can trust in God again even though they don’t always understand.

And I’m telling you, as one who has suffered, there are people you meet every day who are dying from the inside out. Maybe they’ve buried a child, been through a divorce, been sexually abused, are drowning in drugs and alcohol… they’re the broken and what they need is not a lesson in the fine particulars of Trinitarian theology but a reminder that God the Father, Son, and Spirit love them and long to redeem them. That’s what The Shack reminds us of. So don’t get lost in the details and miss the big story, for if you can hear the big story then you just might be better equipped at helping someone who is dying on the inside find life again.

Lastly, I don’t normally recommend books I haven’t read but since I know this author and trust his judgment, I’ll recommend his book as a companion read. John Mark Hicks, Meeting God at The Shack: A Journey Into Spiritual Recovery, 2017. Besides being an apt theologian, Hicks has traveled on the road of suffering and so I believe you’ll bennefit from his perspective.

On Violence and Sacrifice: The Cross of Jesus and the Eucharist

René Girard, in his book Violence and the Sacred, which was published in 1972 and then translated into English in 1977, explores how violence is endemic among all people of every society. When blood is shed, there must be an avenging of that blood in order to bring about justice. Of course, attempting to bring about justice by means of blood for blood… blow for blow, establishes a perpetual and escalating cycle of violence to the peril of everyone. One only needs to read about wars to understand, as nobody really wins in a war since everyone pays a massive toll in the loss of human life.

If a society has a means of sacrifice, a surrogate victim who will suffer the cost of avenging the violence committed by others, the cycle of violence is disrupted. Throughout history societies have turned to religious rituals as the means of sacrifice. However, as Girard observes, the loss of such rituals so that they lose their meaning as they become increasingly banal leads “…to the outbreak of a new sacrificial crisis” (p. 125). This crisis is one of violence, as society turns inwardly and casts its need for retribution on each other.

As a human society, we need not seek to destroy one another for the evil we have done. For we do have a means of sacrifice, a surrogate victim (if you will), who atones for our evil. His name is Jesus, the Messiah. On the cross in which Jesus is crucified, he absorbs our sin… all the hatred, envy, selfish and lustful desires that often lead to violence, as well as our violence too. When we peer into the mystery of Jesus dying on the cross, we see the evil of our sin. However, as we peer into the mystery of the cross, we also see the grace of God, his love and mercy by which we find forgiveness of our sins. By peering into the mystery of the cross, we learn how to let go of our sin and extend such grace to other sinners rather than lashing out with violence upon them. But what happens if we lose sight of this sacrifice in which God offers up his begotten Son as the surrogate victim who absorbs our sin?

“For as we partake of the bread and wine, we remember the words Jesus spoke as he broke the bread and took the cup saying, ‘This is my body broken for you… This is my blood poured out for the forgiveness of sins…'”

For some time, the Christian faith has been in decline among North America. This decline is not something that has happened to us. It is something we, many of whom professed to be Christian, allowed to happen. Somewhere along the way, the mystery of Jesus dying on the cross became banal. Our ritual of peering into this mystery where we gather together in local congregations as the body of Christ to share in the Eucharist (the Lord’s Supper) gradually became more and more meaningless. It became a rote tradition we did at Christmas and Easter or, if you grew up in my Christian tribe, something done weekly merely to obey the command “Do this in remembrance of me!” which was inscribed on the communion table.

All the while, violence is escalating among us. Our society has become tolerant of violence and sometimes even seems to have an appetite for violence when it is taken out on an enemy. We Christians will acknowledge that Jesus teaches us to love our enemies (cf. Matt 5:44) but… we’ll find someway to dismiss what Jesus has said because our need for avenging evil is greater than our desire to extend the grace of God by showing love and mercy. Now the violence is turning inward, seen in the outbreaking of more violent protests and violent rhetoric aimed at cutting each other down. How does it all end?

As a committed Christian, one who believes in Jesus and seeks to follow him, I crisis begins to dissipate as we again learn to peer into the mystery of Jesus dying on the cross. This is why I love that my church shares in the body and blood of Jesus every Sunday as we gather together by partaking of the bread and wine. This is not just some empty ritual we do to check off a box that says we’ve now obey Jesus. No! This ritual, this act of worship, has much meaning. For as we partake of the bread and wine, we remember the words Jesus spoke as he broke the bread and took the cup saying, “This is my body broken for you… This is my blood poured out for the forgiveness of sins…” And so when we share together in the body and blood of Jesus, we “proclaim the Lord’s death until he comes” (1 Cor 11:26).

What are we doing when we gather together to peer into the mystery of the cross by sharing in the Eucharist? We see our sin and realize how terrible and horrific it is. We recognize how much we have hurt ourselves and others, and in doing so, hurt God who is the Creator of us all. But we are not burden with this weight of sin that we cannot bear. For as we share in the body and blood of Jesus, we also see our forgiveness. We see that “God has shed his grace on thee” and we see that God loves us more than we can even begin to fathom. As we see the grace of God for us in the mystery of Jesus dying on the cross, we learn to extend that grace to others. It’s not always easy to do but just as God has loved us and forgiven us, so we understand and desire to love others and forgive them of their wrongs too. No longer do we wish them ill, do we seek to avenge their wrong with violence of any kind, for the love of God compels us to love one another… to love our neighbors and even our enemies.

And that, my friends, is how the crisis of perpetual violence is broken and the future of God’s kingdom breaks into our present day!

And Who Is My Neighbor?

Most people have heard the story Jesus told in Luke 10 commonly referred to as The Parable of The Good Samaritan. You can read the story here if you would like to reacquaint yourself with the story, which I would highly recommend. Why? Because despite the casual familiarity society has with this story, which has undoubtedly served as the inspiration for the names of numerous “Good Samaritan” hospitals and other “Samaritan” charities, this story really isn’t about a Samaritan.

Yes, you read that correctly! The Parable of the Good Samaritan really isn’t about the Samaritan whom, by the way, is never described as good (or bad) in the actual text. So while we may derive a side point about the virtuous character of the Samaritan, it’s not the main point of the story.

The story is actually about a conversation between a Jewish lawyer and Jesus. The lawyer approached Jesus wanting to “test” him by asking him a question about how he may inherit eternal life (v. 25). Wisely, Jesus turns the tables on his little religious test and asks him about what the Law says. More importantly, Jesus asks this lawyer about how he reads the Law (v. 26). It’s sort of analogous to saying “What does the Bible say about inheriting eternal life? How do you read the Bible?” That’s important because in becomes clear as the story unfolds that Jesus and this lawyer don’t read the Law exactly the same. Their hermeneutic for understanding what is necessary for inheriting eternal life is different. It begs the question of us, as we read the story, as to whether our hermeneutic differs with Jesus.

The lawyer responds by reciting what we commonly refer to as the greatest commands: 1) love God with all your heart, soul, strength, and mind, and 2) love your neighbor as yourself (v. 27) (see also Matt 22:36-40; Mk 12:28-31). If this lawyer was simply taking a test, he would have passed because he is right that about loving God and neighbor. The problem is his understanding of what it means to love your neighbor as yourself. He doesn’t want to really love every neighbor as himself and so to justify himself, he asks Jesus just who his neighbor really is (v. 29).

In turn, Jesus responds by telling him a story… Well you know the story. But the shocking part of the story is that of all the characters Jesus could have chosen to play the role of hero in the story, Jesus chose a Samaritan. Jews and Samaritans hated each other with an enmity that was full of mutual distrust, discrimination, and animosity. And yes, Jesus knew this and that’s the point. Because Jesus is saying to this Jewish lawyer is that the Samaritans, whom he hates, are his neighbor too and if he wants to have a place in the kingdom of God then he must learn to love the Samaritans as his neighbor and that looks something like how the hero Samaritan of the story loved the man who was viciously assaulted along the roadside.

“…we may never realize just how much we attempt to justify ourselves, just like the Jewish lawyer, so that we don’t have to love our neighbors as ourselves.”

So where do we find ourselves in this story? Who are we more like? The Samaritan or the Jewish lawyer? Of course, we want to become like Jesus but to do that we first need to ask if we’re not more like the Jewish lawyer than we realize. If we don’t discern that question then we may never realize just how much we attempt to justify ourselves, just like the Jewish lawyer, so that we don’t have to love our neighbors as ourselves.

When Jesus made the hero of his story a Samaritan, he was saying that our neighbors include those we regard as enemies, those we may fear, and even those we may discriminate against in one fashion or another. Had it been a White American evangelical Christian approaching Jesus like this Jewish lawyer, who would have been the hero of the story Jesus told? I think the hero of the story would have been a Muslim father from Pakistan, Egypt, etc… Or a LBGTQ Feminist girl attending college at Harvard, Stanford, etc… or a young Black male living in Chicago, Baltimore, etc… Or a Latino woman originally from Honduras, Mexico, etc… Or a… The list can go on and on and on.

The point is that our neighbors are also Muslims, LBGTQ people, Blacks and Latinos, and whoever else we think of as different from us. Jesus told the Jewish lawyer to go do as the Samaritan did and extend mercy to our neighbors. We don’t have to agree with our neighbor, share their same religious and political views, or even like their way of life but we must love them as ourselves by showing them mercy − doing acts of mercy as we have the opportunity. In fact, we’ll never see the kingdom of God unless we can learn to show mercy and be their neighbor by loving them.

“Until we learn to love these neighbors are ourselves, we are the Jewish lawyer!”

I’ll push this even farther because it is time we get the point. The currency of our gospel, the gospel of Jesus Christ, is that we love God by loving others… we love one another but we also love our neighbors and even our enemy neighbors. It doesn’t matter what we preach and teach if we cannot love our neighbors as ourselves! To paraphrase Paul somewhat, if we cannot love our neighbors then we are as useless as a noisy gong.

Let’s be more than a useless noisy gong. We believe that we are called to be witnesses of Jesus, proclaiming the good news of the kingdom of God to the world. Very good! But remember that begins by loving our neighbors and the best place to begin is right in our own neighborhoods with the people living next door or just a few doors down no matter what skin color they have, what sort of lifestyle they live, what their nationality of origin is, or what their religious and political beliefs are. Until we learn to love these neighbors are ourselves, we are the Jewish lawyer!

Politics and The Way of Jesus

If there’s one takeaway from this past political season for me, it’s that most Christians are still trying to conserve a Christendom culture in America. Not a Christian culture or gospel culture but a Christendom culture. That’s a society where Christians are the dominating force in shaping laws, practices, and cultural values. With Donald Trump* as President Elect, some Christians may even think they have won the latest battle in effort of saving Christendom. But really, it’s just one more anxious response that will fail.

Regardless of what Christian-friendly policies the succeeding government may enact, morality can’t be legislated and neither can religious beliefs and values. More importantly, neither Christians nor any supposed Christian nation is made by legislation. Christians are formed as people see Christ among local churches in the lives of the Christians who make up those churches, as people see the church embodying the way of Christ in word and deed. So while the election may prolong some semblance of Christendom in America, it is only avoiding the inevitable death of a Christendom society. This election will certainly not change the souls of the growing number of non-Christians, who have a growing distaste for their perception of Christianity and particularly evangelicalism. Yet the more Christians leverage political power for the conservation of Christendom, trading the power of the gospel for state political power, the more  alienating Christianity becomes and unnecessarily so.

In general, it is the church in America that needs to hear Jesus saying, “The kingdom of God has come near. Repent and believe the good news!” (Mk 1:15). Christians, of which I am unapologetically one, must learn again how to embody this good news of the kingdom of God as their way of life in every local church. Put another way, we Christians must learn to follow Jesus again. We must learn to believe what Jesus believes about the kingdom of God and share the same values as Jesus so that our way of life becomes an imitation of his life. We can’t treat this gospel simply as a propositional truth we proclaim while serving for an end of some political agenda. Either the truth of the gospel becomes embodied as our way of life, lived together as local churches within local neighborhoods and community, or else the truth is lost.

As far as politics go, we must remember that the gospel itself is a politic. As Eugene Peterson once said, “The gospel of Jesus Christ is more political than anyone imagines, but in a way that no one guesses.” Thus, our way of life as followers of Jesus should be a politic itself, a gospel-politic that is neither Democrat nor Republican. Let’s occupy ourselves with the gospel-politic rather than trying to control the political outcome of the state. Though there may be particular political issues that are of interest to us because of their impact on our local community, we must realize that the means of American political power − both the right and left − is incompatible with the kingdom of God. The power of the gospel is expressed in a life of humility and love that’s dying to self in service to others, where as American political power (like all worldly politics) involves various expressions of a coercive “might makes right” force. The power of the gospel invites people to participate in the Kingdom of God by faith, rather than legislating a way of life by political mandate.

The question that we Christians must ask is what do we want? Do we want to participate in the mission of God and see the kingdom of God extended into our local communities? Or do we want laws on the books that may reflect some Christian values but only create barriers between Christians and non-Christians? If the time has not already come, it is very near when we will reach the proverbial fork in the road. Which way will we go? I submit that only one way is the way of Jesus, lived out as local churches serving on mission with God.

* Regardless of who you or I believe should have been elected as the next President of the United States, Donald Trump is now the President Elect. Just as we should do for all governing officials, we must also pray for Donald Trump as he prepares to lead America as the nation’s next President (cf. 1 Tim 2:1-2).

 

 

Now That The 2016 Election Is Over…

The 2016 American Presidential Election is over. Donald Trump will most likely be inaugurated as the 45th President of the United States of America. Some people are elated, while others are angry. Other people might feel a sense of relief, though others will become even more anxious. I will be none of the above because I believe that Jesus of Nazareth, the one whom was crucified but then raised from death, is now and forevermore the exalted King of Kings, Lord of Lords.

If you are a Christian then you share this profound conviction that Jesus is Lord with me. Our shared confession of Jesus changes how we respond to the results of what has been a very vitriolic and polarizing political season for Americans. Now we have an opportunity, because of what God has accomplished in Jesus, to display what living hope looks like in real time.

The apostle Peter reminds us that as God’s chosen people, his royal priesthood and holy nation and as such, we are also foreigners and exiles among society (1 Pet 2:9, 11). This is also a call for living good lives reflective our identity as God’s chosen people, as his royal priesthood and holy nation. If we read the letter of 1 Peter, we’ll quickly see that this call includes how we relate to the governing authorities. We may criticize their policies and decisions at times but we dare not mock them or insult them, as we are to show respect for everyone and that includes those who are elected to political offices (1 Pet 2:17).

Doing good matters because it is an essential part of our Christian witness. It matters little for us to confess that Jesus is Lord, if we turn around and live like everyone else and subject our doing good to certain qualifications like doing good only when it’s convenient and cost us little. As Christians, doing good is not determined by undertaking a cost-benefit analysis or risk assessment first. That may be acceptable in the world of which we are foreigners of, but not in the kingdom of God which we live in. This is why the apostle Peter exhorts Christians to keep doing good.

With 2017 around the corner, we live among a society that is very fragmented. All around we see seed of anger and hostility sown, where hatred and violence only seems on the rise. What an opportunity for us Christians! What an opportunity by simply doing good to one another, a neighbor or co-worker, even a stranger!