Tag Archives: Politics

The Gospel and Politics: Five Convictions

Recently I had a conversation with another follower of Jesus about the relationship between Christianity and politics. That’s always a dangerous conversation because religion and politics are two subjects that are very personal and fraught with so much potential for exasperating conflict. It shouldn’t be that way but that is the nature of the beast these days.

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Anyhow, when I speak of Christianity and politics, I am really speaking of the socio-political claim made by good news of Jesus Christ and the kingdom of God. Below are five convictions I shared in this conversation, with a few edits. Maybe in some future posts I’ll expand on each conviction but here are the five for now:

  1. The gospel of Jesus Christ pertains to the life we are living now into the future. That is, the good news of Jesus Christ is not merely concerned with eternal salvation in the life to come, it is about reordering life in this world in order to bring about new creation in Christ and thus heaven on earth. This is why a central aspect of Jesus’ teaching consists of a moral vision for human life (e.g., The Sermon on the Mount, Matt 5-7) but this moral vision is also a political vision leading people to a new way of living for the good of society (what politics is ideally about).
  2. The gospel of Jesus Christ is brought about through his death and resurrection, unveiling God’s new creation within history. All people are called to participate this new creation by faith expressed in repentance and baptism. Such participation is putting to death the old creation, including the politics of old creation. While the governing authorities of old creation still play a part in maintaining civility among old creation, everything about old creation is “rubbish” in comparison to what we now know in Christ (cf. Phi 3:8).
  3. The gospel of Jesus Christ is as much of a political claim upon our lives as it is a religious claim because Jesus is Lord. Either Jesus is Lord over our entire life or he is not our Lord at all. Therefore the gospel and as the gospel is preached, has everything to do with politics just as much as it does with religion, family life, etc… I disagree with the notion of two kingdoms articulated by Martin Luther, later expounded by Reinhold Niebuhr as Christian Realism, in which Christians participate in two kingdoms: the kingdom of God and the nation/state. Niebuhr believed the kingdom of God could not be realized upon earth but the kingdom of God, first manifested in Jesus Christ, is realized through the church. While the kingdom of God will not be fully realized until Christ comes agin, it is realized to the degree that the church follows Jesus and gives it allegiance to the kingdom of God rather than any nation/state.
  4. The gospel of Jesus Christ is a politic revealed to the world that proclaims the reign of God by announcing that Jesus is the new King. This is the witness of the church that is embodied in the distinct way in which the church bears witness to its alternative life. Such life involves renouncing the sins old creation (e.g., adultery, dishonesty, etc…) and bearing witness to the ethic of new creation by loving all people, showing hospitality to all people, caring for the sick and the poor, etc… The earliest Christians regarded this alternative life of new creation in Christ as a politic, which is why they insisted on identifying themselves as an ekklesia (an assembly).They’re were other terms the early Christian could have adopted that referred to private religious associations but instead they chose to call themselves an ekklesia, which referred to a public political association in Roman culture. Had they adopted the former, the church would have easily been accepted among Rome, which was a religiously pluralistic society, but in choosing the later, the church was rightfully viewed as a threat to the Roman way of life (the Pax Romana). 
  5. Therefore, the gospel of Jesus Christ embodied in the church should be and is intended as a subversive people among every nation/state-kingdom of this world, including America. This does not mean Christians are anti-state, for we do recognize the authority God has granted to all governing authorities in this world for maintaining civility. Therefore Christians do obey the laws of the nation they live in so long as these laws do not require any compromise with their embodied witness as followers of Jesus.

These are just some convictions I have come to as I attempt to live and preach what I believe is the full implications of following Jesus and bearing witness to the kingdom of God. I’m not sure how my beliefs work out in everyday life but then again, I am more concerned with what is right than I am with what results may come about. I’ll trust God to bring about good through our faithful witness as followers of Jesus. I’ll also add that I’m not against Christians voting or even serving in a public office. However, as America is in another contentious political season, we should be cautious about the way we engage in state politics. Our calling is not to be a witness for any particular politician or political platform and that means not wasting our energy trying to tell others who or what they should vote for. That’s because at the end of the day, I believe what really matters is the reality that Jesus is Lord and his kingdom has come.

Lastly, while I had these convictions stirring in my for sometime, one very brand new book that I found really helpful is Scandalous Witness by Lee C. Camp, which was released yesterday. I highly recommend you buy it and read it.

Post-Christendom America: Living as Church in the New Reality

In the new post-Christendom society of America, Christianity has lost the positional power of having dominion over society as it once did in the days of Christendom. Without the positional power, Christians are only left with the power of witness. Yet many Christians are in denial of this cultural shift in America. Though nothing speaks louder to Christianity’s loss of dominion than when certain leaders tell Christians that they must attempt to exercise positional power by voting or lose America.

Empty Church Building

I’m referring to an example I shared in my previous post Post Christendom America: Understanding and Accepting the New Reality in which Franklin Graham saying urged Christians to vote on a Facebook post saying, “Make sure that you are registered to vote, otherwise we will lose our country.” That Christians must vote or lose is telling. That is, if the only way we believe that voting is the only way that some “Christian” goal is achieved, then we’ve already lost (and if we don’t see the loss then why must we vote or lose?). We’ve lost our influence in America and we’ve lost the way of God’s kingdom which only comes by way of the cross.

All who want to come after me must say no to themselves, take up their cross, and follow me. All who want to save their lives will lose them. But all who lose their lives because of me and because of the good news will save them.” – Jesus of Nazareth, Mark 8:34-35.

These were the words that inspired the slain missionary Jim Elliot to write in his journal “He is no fool who gives what he cannot keep to gain that which he cannot lose.” Yes, Jim Elliot penned was writing in a very different context but I believe they are appropriate for Christians facing the challenge of a post-Christendom society and the loss of Christian influence. Why? Because I believe that by understanding and accepting the loss of Christendom power, new space opens for thinking about how to live as faithful followers of Jesus in a post-Christendom society. By understanding and accepting the loss, we can return to the way of Christ and learn to regain the power of the Spirit-filled witness by following Jesus. So there’s a paradox at work here in that by losing, Christians stand to gain which is also a gain for our local churches.

The question we must ask is whether we can let go of the assumed right to win, carry instead the cross and follow Jesus to his cross? Doing so is how we embody the gospel  because the good news of Jesus Christ and the kingdom of God. Because the wisdom of God is Christ-crucified (cf. 1 Cor 1:23-24). It’s not by adopting any political power or platform and voting so as to see certain laws pass, it’s by laying down our need to win and trust that God can bring about his kingdom through our willingness to carry the cross of Christ.

Now I’m not opposed to voting nor am I saying that Christians can’t vote. But there’s a difference between voting and spending our energy trying to convince other Christians to not only vote but also who to vote for (and who they shouldn’t vote for). The later makes us part of the world manifested in serving as an extension to the political parties of society, which obscures our identity as the church because we can’t embody the gospel if when the focus is winning a political election.

So here is how we live as the church in the new post-Christendom reality. We make following Jesus our singular focus so that we may learn to embody the gospel he proclaimed—the kingdom of God—in the new context, the new reality. That means getting more involved as a local church and not just for worship and fellowship but also serving together in the local community. A good place to start might be going on a prayer walk together, not stopping people to pray for them but praying quietly for the people and places you see. Out of this praying together, comes listening and learning for the ways in which God is already at work in the local community and how God is gifting the local church to serve. This means becoming present in the community but not as heroes, experts, and authoritarians, instead just as servants seeking to do good and even collaborate with the community where that is possible.

Here are some of the ways we do this in the church I serve, the Newark Church of Christ in Newark, Delware:

  • The People’s House: A ministry that works with the local hospital by providing free housing for families from out of town who have a loved-one staying in the hospital.
  • Blue Hens for Christ: This is our campus mission on the University of Delaware but in addition to leading students to follow Jesus, we help international students learn English and the BHC students also engage in service-oriented projects.
  • Food-Run/Pantry: The church operates a substantial food pantry for families in need and every Friday we take additional food into a couple of nearby neighborhoods. The groceries from our food run is supplied by supermarkets through a rejoined food pantry.

These are just some examples and I’m only sharing them as an example. Doing so doesn’t mean we have fully figured out how to navigate the new post-Christendom reality as follower of Jesus but we are learning.

At the end of the day, there isn’t any going back or turning the clock back to the era of Christendom, so the only way is forward into the murky waters of a post-Christendom and post-Christian society. The way forward isn’t promised to be easy and the good that God can and will bring, is not likely to be fully seen in our lifetime. But like all the people of faith listed in Hebrews that didn’t receive what was promised, let’s run this race with our eyes fixed on Jesus and not on the temporal positional power of state politics.

Post Christendom America: Understanding and Accepting the New Reality

Christianity in America is currently in somewhat of a precarious state. Many local churches are declining, with some even closing, and while the influence of Christianity’s past is still evident, it is increasingly contested and rejected by the populace. The beliefs and values embraced by society reflects a growing acceptance of religious pluralism. We now see the convergence of humanism and secularism expressed through the American lens of individual liberty, which is welcomed under the rubric of tolerance.

Empty Church Building

Now I’m neither celebrating nor lamenting the changes that have taken place in America. I’m simply trying to name what is happening with the intention that I might be of some help to Christians and local churches in navigating the new challenges we face in the wake of such changes in culture.

One of these challenges is facing the reality that Christendom is over. By Christendom, I am talking about the importation of post-Constantinian Christianity from Europe into America in which the culture of society was heavily influenced by the power and prevalence of Christianity. By saying that Christendom is over, I am speaking in a proleptic sense in which its future death is already a conclusion or prognosis like that of a person diagnosed with stage-4 pancreatic cancer. That is, even though the vestiges of Christendom are still visible in America, the future fate of Christendom is already known and it’s evident by loss of Christianity’s influence in American culture.

The challenge for local churches and the Christians who make up those churches is learning to live as faithful followers and witnesses of Jesus in a post-Christendom society. Part of that challenge is overcoming any denial, though that is easier said than done. As Douglas John Hall points out:

In some places, including much of our own continent, it can even appear that Christendom is alive and well, unless one looks beneath the surface. In such contexts, Christian congregations and even whole denominations are able to carry on as usual, as if nothing had happened. But this response is often visibly contrived, and it is viable only as long as the economic conditions of churches are relatively sound. With each new decade, more and more Christians are driven to realize the watershed through which Christendom is passing (“The End of Christendom and the Future of Christianity,” p. 4).

In other words, the relative “success” of a local church is enough to obscure the reality of what is taking place. Christians are likely only hit with the post-Christendom reality when they see the decline of Christianity’s influence in visible manifestations. These manifestations might be the realization that once effective evangelism programs are no longer effective, that the small crowd of gathered worshipers are mostly over the age of fifty, or even seeing a church close for good.

Another challenge, it accepting the loss of Christendom and learning to live as the church in a post-Christendom culture. Many Christians are still trying to preserve a Christendom culture and in doing so, hinder learning how to live as “exiles” participating in the mission of God among a secular society that once was Christian but is no more.

One recent example is Franklin Graham encouraging Christians to vote saying, “Make sure that you are registered to vote, otherwise we will lose our country.” Can the post-Christendom reality not be any more clear when the suggested way for Christians to avoid losing is voting in an election? Can we not see the death of Christendom when fear is the motivation for engaging in state politics, a coercive form of power, in an effort to retain Christian interests?

Now don’t misunderstand me. I’m neither opposed to Christians voting nor am I trying to suggest whether Christians should or should not vote. Voting isn’t the problem per se. What is the problem is the suggestion that Christians must vote or lose. Franklin Graham’s plea begs the question of what is it that Christians stand to lose? A worldly kingdom or the kingdom of God? Which kingdom are Christians really fighting for if the fear of losing America, or any other nation, is what motivates their political engagement?  The suggestion is just another example of the way Christians fail to understand and accept the post-Christendom reality that is America in the twenty-first century.

But in coming to the point where Christian are implored to vote if they wish to win, perhaps we can see the futility in clinging to the vestiges of Christendom. If so, then there might just be some space opening up for reimagining how local churches can live as faithful followers of Jesus in a post-Christendom society. For that, stay tuned.

An Alternative Politic: The Faithful Witness of the Church

I know we have this thing called the separation between church and state in America but just a casual observation and we can see how that separation has often been blurred. This is why American culture was influenced by the reality of Christendom (was being the key word), with most Christians participating in politics through voting and holding public offices.

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Although many Christians are still very engaged in politics, the Christendom culture has nearly become thing of the past and will eventually pass altogether. While there are many Christians still clutching to Christendom, trying to preserve the past, the reality is that America is now a post-Christendom society in which Christianity is of little influence.

Lament if you with but I believe Christianity must shoulder some, if not a lot, of the reasons for the cultural shift. There are a variety of reasons but when some churches are more concerned with preserving their traditions, like wanting to revive the use of hymnals, and other churches are driven by consumerism, then the mission of God is subtlety lost among other utilitarian goals. There’s another reason why Christianity must take responsibility for the loss of influence that is more difficult to accept and it has to do with politics.

       “It’s time for a new reformation that opens space for an alternative community that embodies the gospel as an alternative and subversive politic.”

As already mentioned, most Christians in America have engaged in politics. They have done so with with good intentions but in doing so, many have given themselves to politics. Mainline Protestants veered to the left, while evangelicals turned to the right. Yes that’s a generalization but it’s one that more people are beginning to realize, except maybe for those Christians still deeply invested in politics. The investment itself serves a binary system defined and dominated by Democrats and Republicans, which really just represent two different sides of the same coin. That is, even though each side has significantly different ideas about how to govern (= rule) society, they both believe the only way forward is through the state. Also, it is this system that has determined the rules of engagement.

Locked within this binary system, Christians have been led to believe and will tell each other one side is good and the other is not. This has meant adopting the good side as our side, supporting it and defending it while ignoring or mitigating anything that might question the virtuosity of our side. Believing then that there are only two options, Christians will pressure other Christians to get involved because failing to vote for the good side is a vote for the other. This is why I have had Christians tell me that if I vote Republican, then I support a platform of injustice towards minorities and immigrants while other Christians have told me that by voting for a Democrat, then I am supporting abortion by voting for a pro-choice platform. Christians from both sides have told me that not voting is a vote for the other side, which is exactly what the binary systems wants everyone to believe.

According to the binary system, there isn’t any other options. But I beg to differ because I am a Christian who believes in Jesus and is striving to live as a faithful witness of Jesus and the kingdom of God. I believe there is an alternative to the futility of state politics, an alternative political party called the church of Jesus Christ. I know that sounds counterintuitive, especially in knowing the ways Christianity has woefully failed to live according to the teachings of Jesus within history. These failures are due, in part, to the rise of Christendom in which the church gained a favorable status, sought to maintain that status, and in doing so, compromised the gospel witness. Thankfully though the Protestant Reformation gave us the language semper reformanda (always reforming) because its time for a new reformation that opens space for an alternative community that embodies the gospel as an alternative and subversive politic.

   “The alternative for Christians requires an exclusive commitment to this way of Jesus Christ rather than trying to do both church and state at the same time.”

When Shane Claiborne tweeted about the need for a political party with a consistent pro-life stance, my reaction was that there should be such a party offering a consistent social-ethic and moral character derived from the gospel, the church of Jesus Christ. That politic was one of the distinctives among the community of disciples in the first century when they declared themselves to be an ecclesia. That’s because ecclesia referred to a public assembly that was open to all in which the concerns of the city, the was life was organized and lived.

That’s politics. Ecclesia was a political assembly. However, as an ecclesia gathering in the name of Christ, the allegiance of the people gathering in this assembly was to King Jesus rather than Caesar. In fact, had the followers of Jesus merely wanted to exist as a religious community, then there were other words they could have identified themselves with (e.g., thiasos, eranos) which referred to private religious associations. Doing so may have even made the disciples more tolerable in the religiously pluralistic Roman culture but the disciples steadfastly understood themselves as an ecclesia, an alternative politic that was a threat to Roman peace.

This understanding of church is largely unknown in America where our English word “church” is derived from the German word kirche, meaning building. So instead of understanding the local church as an alternative politic, the church has become a building located in place to gather for worship and then leave, returning to American life as usual — politics as usual.

Exactly what it will look like for local churches to live as an alternative politic in a post-Christian American culture is still an open and ongoing discussion. While America embraces free speech, freedom to assemble and religious freedom, it seems enslaved within a political binary system that has little capacity for imagining any alternative. So becoming an alternative politic in this context won’t be easy but that is what I believe that Christian, gathered as a local ecclesia, are called to be and in doing so, embody the gospel as a faithful witness to Jesus and the kingdom of God. This is the alternative politic that witnesses to a life beyond the futility of state politics but it requires a new imagination, relearning how to live as followers of Jesus and not just mere church-goers. The alternative for Christians requires an exclusive commitment to this way of Jesus Christ rather than trying to do both church and state at the same time. It will also require faith, trusting God to bring about the good through our faithfulness witness even if the results are not seen in our lifetime, which is the point of Heb 11:1-12:2.

Don’t Let The Political Tail Wag The Dog!

One of the blessings of preaching before the Newark Church is looking at the faces of those gathered for worship and seeing the diversity. Before my eyes are one church composed of people with different colors of skin, different nationalities, and even people who root for the Dallas Cowboys sitting amongst many fans of the Philadelphia Eagles. That sort of diversity is a beautiful thing and a living expression of the gospel.

115041Within the church I serve there even exists some theological differences. While we all share the same common confession of faith that Jesus Christ is Lord, there are other issues where you will find different perspectives. Creation, Election, and Spiritual Gifts, to name a few. That’s a victory there because there was a time when it was thought in our tribe, the Churches of Christ, that Christians must agree on nearly every matter of doctrine for there to be any fellowship. Today though, like the Newark Church, many churches understand that there are a number of different theological issues which Christians can differ on and still share in fellowship as they serve King Jesus together. Yes, there are some that still believe unity means uniformity but thankfully most churches recognize that it’s the blood of Christ, not our theological positions, that make us one in Christ.

That said, I sense a challenge that churches are going to increasingly face when it comes to embodying the gospel by living as a unified community of believers.

Politics.

“Just as we embrace the peace of Christ when we serve together as people of different skin colors and theological differences, so we must by joining together with people who hold different political views than our own.”

Unless you’ve had your head buried in the sand, you can already see the growing political division taking place in the United States. We also see that the gap in this division is growing as the differences on a variety of issues becomes more and more pronounced. Regardless of whatever political views we hold, what should alarm us is the impact that political division is having upon churches. According to research from two years ago, “More than half (57 percent) of Protestant churchgoers under 50 say they prefer to go to church with people who share their political views. And few adult Protestant churchgoers say they attend services with people of a different political persuasion.”

This is what I call allowing the political tail to wag the dog. Now don’t get me wrong, we all have political views and so we are going to hold different opinions. However, we are refusing the peace we have received in Christ, which he brokered upon the cross (cf. Eph 3:14-16), if we allow differences in political views to determine who we will break bread with. Just as we embrace the peace of Christ when we serve together as people of different skin colors and theological differences, so we must join together as people who hold different political views than our own.

Now I’m not suggesting that unity means we must suppress our political views, which is unlikely to happen anyway. What we must learn to do with any matter of difference is to speak and act towards others in a charitable manners, which is likely the biggest challenge. My hunch is that the reason why more people prefer a church where their political views are shared is because each side, to use the binary language of left and right, increasingly looks at the other with contempt and thus an enemy. And when people do express a political opinion, it is often met with some degree of vitriol — spoken or unspoken.

Is it any wonder why more people are basing the church they serve with upon whether the people of that church share their political views? This is all the more reason why we must listen to the instructions from that say, “Conduct yourselves with all humility, gentleness, and patience. Accept each other with love…” (Eph 4:2). Taking those instructions seriously means rethinking our political conduct. If the way we express our political views make people with a different view afraid to express their point of view too, then we are the problem. If we speak of people with pejoratives like “cuckservative” and “deplorable” or “libratard” and “snowflake,” then we are the problem. If people are weary of sharing their views because they know that rather than listening first, we will only shout louder the same old tired talking points, then we are the problem.

Humility, gentleness, patience, and love is the way we live into the peace of Christ, uniting with our political differences rather than allowing those differences to divide. And as a contentious election year is upon America in the midst of an impeachment trial, this matters now. Don’t let the political tail wag the dog! Though we will hold different political views, let’s stand on the side of Christ by leaning into the virtues of humility, gentleness, and patience as we accept one another with the love of Christ.

Water to Wine: Drink Freely and Live

“I have climbed the highest mountains
I have run through the fields
Only to be with you…
But I still haven’t found
What I’m looking for.”

These lyrics from the band U2’s song I Still Haven’t Found What I’m Looking For seems to capture the journey that most of our religious and philosophical pursuits seek. We go in search for meaning and purpose in life. When we near the end of our lives and are ready to, in the words of Alfred Lord Tennyson, cross the bar, we want to be at peace.

chateau-lafite-1965According to the Gospel of John, all of our religious and philosophical pursuits find their answer in Jesus Christ. One of the stories John tells early on is Jesus changing the water into wine at a wedding celebration in Cana of Galilee (John 2:1-11). Only it’s not just any old wine that Jesus offers. This is the best wine, kind of like being served a premier bottle of aged Chateau Lafite Rothschild. It was the first of many signs Jesus did, which revealed his glory (v. 11). In other words, the Gospel of John tells us this story about Jesus turning the water into wine so that we might believe and have life in his name.

But I wonder how much some really believe — Christians included?

Just ponder that question for a moment while I explain the question. You see, I’ve been serving as a pastor for nearly twenty years  has allowed me to meet numerous Christians from every state in America and many other places around the world. Some Christians seem so full of life and they’re filled with love, joy, and peace. But some are not.

I’ve stood bedside of some Christians who were near death and listened to them express, with fear, uncertainty about their own salvation. I’ve encountered other Christians who are hostile towards anyone with a different viewpoint than their own while others are fearful of anyone whose race, religion, politics, and sexual orientation is different than their own. And these days, in the age of social-media there are Christians increasingly becoming angry over politics, blaming people who vote differently than they do for for the direction the country seems to be going (and that cuts both ways).

In the Gospel of John there are plenty of religious people who are missing out on the best wine that is life because their pursuit has taken them down the wrong way. So now might be as good of a time as any to remind ourselves that no matter how much we go to church and how much biblical language we use, we can still take the wrong way too. And this should especially concern us if we find ourselves constantly consumed with anger, fear, and uncertainty, all of which are not the way, truth, and life of Jesus.

The Gospel of John says that Jesus is the answer to the life we seek but the answer comes with an invitation. The invitation says come drink the wine and do so believing that in Jesus is life. So as we raise the glass of wine we receive from Jesus and drink freely, we receive his life which is the eternal life that begins now and lives on beyond death into eternity in Jesus Christ.

May we know the difference between cheap wine and the best wine!

Following Jesus in 2020

Face of Jesus ChristHere we are in the second week of 2020, which seems a bit surreal. I was just getting used to saying 2019 and now it’s 2020. Churches have just traversed from a season of Advent into the season of Epiphany, from the birth of King Jesus to God’s revelation of King Jesus to the entire world. But does that mean anything?

As we step forward into year 2020 in America, we do so in a year of contention. President Trump is facing an impeachment trial, there is a rapidly escalating conflict with Iran, and there is an upcoming political election that is sure to bring out the worst vitriol and anger in many people. Besides all the contentious politics in America, we live in a society that has been sinking into a moral quagmire for sometime. Whether we talk about the life of the unborn, the increasing number of socially displaced poor living in our neighborhoods, or the life of immigrants seeking refuge from war and violence in their homeland, their livelihood always seems to come at the expense of politics. But where I find myself is with a growing disappointment for the ways in which it seems some Christians respond, acting as though the politics of right and left matter more than lives affected by these challenges.

Have we forgotten what it means to live as followers of Jesus? I’m talking about the Jesus we read of in scripture, who embraced the powerless over the powerful, took up the cause of the oppressed by show mercy and acting with justice, became a humble servant rather than an ego-driven despot, and who chose the way of the cross rather than the much easier way of the sword. This is the Jesus we are called to follow and the Christianity we profess as our religion must be coherent with the life Jesus lived, is nothing but another self-made false religion.

So as 2020 is upon us, I’ve heard a lot of pastors talking about sharing a “2020 Vision” with their church. I don’t have any problem with the language, playing on the year 2020, if that helps captivate the attention of the church. But from where I sit, churches don’t need a 2020 Vision for some new ministry initiative or how they can help take their church to the next level, whatever that means. What churches need is a 2020 vision for who Jesus is and the kingdom he called us to serve in as his followers.

On the night before Jesus was crucified, he prayed for this disciples. As a part of his prayer, he asked his Heavenly Father…

“I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sakes I sanctify myself, os that they also may be sanctified in truth.” – John 17:16-19 (NRSV)

Clearly Jesus did not want his followers withdrawing or from the world, which I believe includes not avoiding the problems that society must face. Rather, Jesus has sent his disciples into the world. However, in sending his disciples into the world, he does so with the expectation that they will be sanctified which has to do with being set apart in the world for the mission of God. This is the rub, the tension. How do we, as followers of Jesus, live in society facing numerous challenges and live as believers who singular focus is participating in the mission of God? 

I certainly don’t have the final answer but I remain committed to living as a follower of Jesus. And by that, I mean striving to live my life by the same beliefs and values that Jesus lived so that my life might be a coherent reflection of who Jesus is. I’m sure I’ll fail along the way but that is my commitment. As a pastor, I am also preaching through the Gospel of John this winter and spring with the Newark Church of Christ. As I preach through the Gospel of John, I am asking the question of what God is doing in Jesus as a way of trying to understand what is this eternal life that the church is called to participate in as believers following Jesus. And that’s it… I hope that by living as a follower of Jesus and preaching about Jesus, that whatever influence I have will be harnessed towards encouraging others to live as followers of Jesus.