Preface

Years ago (in the southern region of America), two things were assumed in regard to religion. Assumption one: if a person was religious, the person believed in Jesus Christ. Assumption two: if a person gave himself or herself to Jesus Christ, he or she was committed to being a spiritual person.

Decades have passed, and now neither assumption is true. Now there are many religions in which Jesus Christ is an insignificant or non-existent figure. Now there are many motives for being one who acknowledges Jesus Christ. Such motives might be divided into religious motivations and nonreligious motivations. Religious motives might range from accepting the importance of a few, visible habits (like attending church once a week) to being devoted as a committed believer in Jesus Christ who wishes to be spiritual in all avenues of life.

In the common, accepted concept of being religious in todays society, this book declares the following concept: It is not enough now to be considered religious by society to be spiritual. Whereas there was a time when religious and spiritual were synonymous, such is no longer the situation. Today a person can be religious to keep God out of his or her life. However, the spiritual person wants God involved in every aspect of life.

How does a person in Christ become spiritual? What does being spiritual mean?

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For years I have been richly blessed by many people. Two have made and make special contributions to my writings. Debbie Belote has typed, proofed, managed my lack of computer skills, made suggestions, and allowed me to communicate to her my writing ideas. She is a one-person show when it comes to taking charge of and managing my web site. Because of her, I can write while she takes care of the rest of it.

Colleen Frost is a skilled, trained proofreader. Her skills and patience constantly amaze me. She reveals to me complications I did not know existed. What is even more amazing, she helps me understand the whys of a problem (not a simple task).

My goal is to place what I write on my website so anyone can read the material without charge. Were it not for the help of these two friends, my goal only would be an unapproachable dream. I am deeply grateful for their help!

Chapter 1 - A Focus

What is a spiritual person? In this presentation, the author is talking about more than a religious person. Anyone likely could conduct a person on the street interview, ask a single question, and likely receive much more than a 50% affirmative response. The question: Do you consider yourself to be a spiritual person? Most (not everyone) likely would answer that question with a Yes. (There are few people that do not consider themselves to be spiritual, and have no desire for a spiritual designation. To such people, a designation of being a spiritual person is not considered a compliment.)

Please take note of what the question does not ask. It does not ask: Do you believe in God (the God in the Bible)? Which god do you believe in? Do you believe in more than one god? Do you regard yourself spiritual but do not accept the existence of any god? Do you worship? How often do you worship? What is your basic concept of worship? Are you a part of any organized religion? How often do you attend? Did you personally commit to this group? Why are you a member of the group? Do you pray?

How often do you pray?

What is your basic concept of prayer?

What is your understanding of the purpose of prayer?

What is the relationship between information and spirituality?

Can a person be spiritual and know little or nothing about his/her commitment?

Can a person be spiritual and be unable to explain his/her beliefs?

Is being spiritual basically a feeling, an understanding, or a set of understandings?

Is being spiritual internal or external?

Hopefully, through these unasked questions, you will understand that for many people being spiritual has nothing to do with being Christian. When I was a pre-teen and teen, the common understanding was this: if a person is spiritual, that person is Christian. (In the context of my youth, there was no other religious expression that was regarded to be religious. Even if my classmates parents went to church nowhere, those parents expected their children to live by and honor basic Christian values. If their children did not, the children were in trouble with their own non-church committed parents!)

However, that is no longer the situation! In my present community, there are Christians, Moslems, Buddhists, Hindus, lovers of nature, etc. In our present society, there are numerous ways of being quite religious that have nothing or little to do with faith in Jesus Christ. It has been and is said that the twenty-first century in America may be the most spiritual century in this nations history, and at the same time be the least Christian age this nation has experienced. Gone are the times in America when spirituality is assumed to be connected in some way with faith in Jesus Christ.

There was a time when to be spiritual basically meant the person had confidence there were two realities: the reality of the physical and the reality of the spirit. The spiritual person was the person who (a) figured out or accepted how those two realities interacted, and (b) behaved in keeping with his (her) acceptance/understanding of that interaction. The rituals the person performed and the values on which his (her) behaviors were based were determined by his (her) acceptance of the appropriate interaction of the physical and the spirit. It was as important if not more important to recognize the reality of the spirit in this life as it was to recognize the roles of the physical. Often the spirit was attached to what occurred to the person after death.

There have been at least two fundamental changes in the above concept of spirituality. First, (in the American society) the concept of the reality of the spirit is extremely broad. Whereas in the past, the reality of the spirit was commonly associated with the Christian concept of the spirit, such today should not be assumed. The spirit concept of the Christian and the spirit concept of a person who is not Christian often are different concepts. Second, the person who is not a Christian may not attach the reality of the spirit to any concept of an after-death experience. In such situations, the spiritual person may be devoutly dedicated to the interaction of the spirit and the physical. His (her) dedication transforms the persons behavior, but the person maintains a conviction that the interaction of the physical and the spirit impact this existence only.

The acceptance of being spiritual is an involved and complex discussion. May I make this affirmation about this writing:

The objective of the author is NOT to provide a defense of Christianity, but to provide an encouragement to Christians.

Only one request is made: Do not fault me for not doing what I never intended to do.

The Challenge

There has been an increasing tendency among Christians to regard Christianity as a do it yourself religion. What is meant by a do it yourself religion? Many who have presented Christianity to congregations have created the impressions that (a) God was much involved in sending and resurrecting Jesus, (b) He is much involved in saving through Jesus Christ, and that (c) He has made some specific promises to the believing, repenting person who is baptized into Christ. (d) However, once the believing, repenting person is baptized into Jesus Christ, the person is on his (her) own.

Thus, God made an enormous investment when He sent Jesus to be our Savior. God made an enormous investment in making Jesus the Christ (Messiah) through death and resurrection. God capitalizes on that investment when a believing, repenting person is baptized. However, once a person becomes a Christian, God does next to nothing for the personhe (she) is on his (her) own. Thus, a caring God commits a person to a difficult life and disappears. That person will be judged after death on how he (she) used life as a Christian, but the person will receive minimal help from God as a Christian.

Why was (is) that done? Good question! (a) Perhaps it was or is a dedication to behavior control. One device used for controlling a persons behavior is to play upon that persons fears. If one is spiritual (in a Christian definition), the person does not (at any cost) wish to jeopardize eternal salvation. Thus, if an acknowledged authority declares and proves the persons salvation is at risk because of a specific behavior, the behavior likely will be eliminated. The idea: make the Christian too afraid to act in the undesired way.

That in no way is meant to declare there are no ungodly behaviors. However, there is a radical difference in scripture declaring a behavior ungodly and a human opinion declaring a behavior ungodly. Because a behavior does not meet the personal preferences of a staunch member or a leader within a congregation does not mean the behavior is ungodly. We all are entitled to our preferences, but no one is entitled to make personal preferences a divine value or a divine law.

(b) Perhaps it was or is a desire to avoid excessive emotionalism. What is excessive commonly is a matter of opinion. There is a perceivable distinction between an artificial feeling manufactured mechanically and a heartfelt expression of gratitude. The healed lame man in Acts 3:2-10 had never walked in his life. He expressed his joy at being able to walk for the first time in over forty years (Acts 4:22) by walking, leaping, and praising God in the temple area. Read Acts 4:23-31. See if you conclude that the apostles reacted to their release with monotone speech and deadpan expressions. What does rejoicing in the Lord greatly for receiving needed help sound like (Philippians 4:10)? How do you rejoice always, being careful not to quench the Spirit (1 Thessalonians 5:16, 19)? What is the sound of praise? One does not get the impression that God honoring His centuries- old promise to Abraham (Genesis 12:3), providing salvation, or working in the lives of the saved in the first century was met with mundane faces, dour expressions, or monotone declarations. What is an inappropriate expression of spiritual emotion? It was NOT and is NOT a relationship with God devoid of emotion.

(c) Perhaps it was or is a desire to impose on Christians the American concept of manliness. Those of you who are older should know the concept well. Everything is a matter of calculated logic void of emotion. God is obeyed with the head not with the heart. If a man hurts, he does not cry. If a man is happy, he keeps his composure. Men never show how they feelif a man shows feelings, he is weak. Strength is expressed by never showing emotions.

Unless . . . unless what? It is okay to cry if your team loses an important sporting contestjust do not cry in a church gathering regarding spiritual realties. It is okay to express uncontrollable joy if you get that enormous buck or that outlandishly large fishjust do not express joy in a church gathering in regard to spiritual matters. Love God with all your heartjust do not show your heart at a church gathering in regard to God matters. You can lose your composure when we win a world championshipjust do not lose your composure in a church gathering. There are times when it is manly to hug, to shout, to cry, to go crazy, or to wear your joy on your sleeve, but there are rarely such times in a Christian gatherings. The only emotion that is appropriate for church gatherings is anger, but only when anger can be used to intimidate or express outrage.

My wife had an uncle who returned from WWII. Communication was hard then, and his family did not know if he was alive or dead. When the war ended and he suddenly, unexpectedly appeared at home, his father welcomed him with a handshake as if he had never left home. In fifty years of preaching, I have encountered several such men several times.

And we wonder why people lose interest in congregations that reflect the appearance of cold indifference. In an age that increasingly sees the strength and value of relationship, indifference toward each other or the praise of God will not touch hearts. Loving God with all the heart (Deuteronomy 6:5; Matthew 22:37) and therefore loving Gods people (consider Matthew 5:43-48; 1 John 1:5-7 and 4:7-11) requires expressing joy in manners that are legitimately joyful.

More Specifics About the Spiritual Person

For the Christian, the God of the Bible is the God who exists and directs his (her) life. This living God demonstrated (demonstrates) His love for people in (a) addressing the impossible problem humanity produced, (b) patiently providing a basis for solving the problem, (c) sending people a Savior in Jesus Christ, (d) teaching people [who may be quite different culturally or socially] how to live in relationship, and (e) providing a peace based on His continuing forgiveness, mercy, and grace expressed in Jesus Christ.

The impossible problem is the problem of rebelling against God and His values. Instead of destroying all people, God persevered with humanity even though human rebellion perverted His creation and His intents. Instead of destroying humanity, He provided humanity a Savior who did for humanity what humanity could not do for itself. The resurrected Jesus now exists to save, not to punish. God through Jesus Christ made it possible for people to reestablish an enduring relationship with Him. In that relationship there is forgiveness, mercy, and grace that make peace with God possible. In that peace, there is safety instead of alienation.

The spiritual person in Christianity is the person who correctly integrates the physical with the spirit by understanding and applying Gods enduring values. This is not a simple task that is easily achieved, but a continuing task as the physical and the spirit wage a constant war on each other (Galatians 5:16, 17). It is not as simple as discovering a correct institution and placing your faith in the institution, or discovering a correct system and placing your faith in that system. It is finding a Savior (1 Timothy 1:16, 17), entering that Savior (Galatians 3:26-29), allowing that Savior to lead you to God (John 14:6), and allowing God to teach you His values. The result: (a) your behavior changes and (b) your relationship with God endures (Romans 12:1, 2) as evil attacks and harasses.

The spiritual person exists in this physical realm to champion Gods values and purposes. He (she) exhibits Gods values even when people who do not believe in Gods existence regard any physical investment in the spirit to be a foolish waste of effort, life, and sacrifice. The spiritual person sees life as a stepping stone to a destination, not the destination itself.

The spiritual person and the physical person are in basic contrast. The spiritual person defines success differently than does the person who only acknowledges the physical. The spiritual person sees life and existence differently than does the person who sees only the physical. The spiritual person and the physical person typically have little in common. The spiritual person and the physical person each mourn as they witness what is regarded to be the other persons wastefulness in the use and focus of life.

As we continue to think together, we will seek to do two things: (a) explore some of the dimensions of being a spiritual person, and (b) affirm that without Gods activity in our lives, no one can make himself (herself) spiritual. Spirituality has a divine component that requires Christians cooperation, but Christians cooperate with God to produce spirituality. Spirituality is not merely created by and sustained through the persons efforts alone.

Chapter 2 - Does Scripture Use the Concept of "Spiritual Person"?

From this point forward (unless otherwise designated), the spiritual person refers to the Christian concept of being spiritual.

The word spiritual (the same Greek word) is associated by Paul (the prominent writer in the New Testament) with many things: gifts (Romans 1:11; 1 Corinthians 12:1-3, 14:1); the Law (Romans 7:14); things (Romans 15:27; 1 Corinthians 9:11); meat and drink (1 Corinthians 10:3, 4); the individuals body (1 Corinthians 15:44); wisdom and understanding (Colossians 1:9); songs (Colossians 3:16); wickedness (Ephesians 6:12); and people (Galatians 6:1; 1 Corinthians 2:15). The meaning and point of each occurrence must be determined by Pauls point in the context of his writing. Peter associated the same word with house [likely referring to a temple] and sacrifices (1 Peter 2:5).

The contrast was between that which was filled with or focused by Gods Spirit and that which was not. Or, that which was dedicated to defining and furthering Gods objectives in this physical world and that which was not. In reference to people, that contrast/ consideration was stressed in numerous ways. Evidently, one of the reasons for the events of Acts 2:1-4 was to fill the apostles (the twelve) with the Holy Spirit so the Spirit would guide their speech (as promised in the gospel of John 14:25-27 and Luke 12:11, 12 ). When Peter was the spokesman for the twelve as they defended themselves before the Jerusalem council one of the reasons for his being spokesman was that he was filled with the Holy Spirit (Acts 4:8). When the apostles reported to Christians about their arrest and appearance before the council, the apostles prayed with the Christians assembled, the assembly place shook, and all present were filled with the Holy Spirit (Acts 4:31). Ananias and Sapphira put the Lords Spirit to the test (Acts 5:1-11). When the apostles urged a resolution of the problem in the Jerusalem Christian community in Acts 6, the qualifications for those selected included that they were to be full of the Spirit and wisdom (Acts 6:3). Stephen, who defended himself before the Jerusalem council, was full of the Holy Spirit (Acts 7:55). One of the reasons Barnabas was sent on a highly sensitive trip to the first known (to us) gentile congregation (in Antioch) was because he was full of the Holy Spirit (Acts 11:24). Ananias was directed to a penitent Paul by God for two objectives: (a) to restore Pauls physical vision, and (b) to fill him with the Holy Spirit (Acts 9:17). Those who assembled at Cornelius home to hear Peter were filled with the Holy Spirit as they listened to Peter (Acts 10:44-48; 11:15). The Spirit provided differing gifts in different people by his will (1 Corinthians 12:4-11).

The Christians in Ephesus were urged not to grieve the Holy Spirit of God (Ephesians 4:30). If they behaved as the old self who existed before they belonged to Christ instead of the new self who had been created again in the righteousness and holiness of the truth, they grieved the Holy Spirit of God (Ephesians 4:20-32). In the multiple instructions to the Christians in Thessalonica (1 Thessalonians 5:12-22) was the direction not to quench the Spirit. Were I to paraphrase both instructions, it would be this: Do not make it more difficult for God to exert His influence in your life by opposing His Spirit as God seeks to direct your life. I do not understand the admonitions to be a There is a single thing God appoints me to do, and I must find that one thing, emphasis. To me, it is a focus that allows God to determine who I am and what I do no matter where I am or what my situation is. The spiritual person seeks to accurately reflect God in his or her life at all times in all situations. Spirituality is more a this is what I am constant reflection than it is an occasional affirmation of conviction.

Basically, people (a) who were in Jesus Christ, (b) who placed their confidence in the fact that God was at work in Jesus life, death, and resurrection, and (c) who focused physical existence on Gods values and objectives did the following: They used maturity, perspective, and ability to achieve their total purpose in physical existence. They did this by seeing and evaluating physical reality through the Spirits eyes. This is not a declaration that being spiritual is a human accomplishment. It, instead, is an emphasis on the fact that spiritual people surrendered themselves to Gods objectives in this physical world.

Your attention now is directed to statements Paul made to Christians in 1 Corinthians and Galatians.

Consider Some 1 Corinthians Statements

The Christians in Corinth formed a troubled Christian community. They fractured Christian fellowship. They were guided by arrogance in a response to an immoral situation. They settled disputes among themselves as did godless people. They were self-centered in regard to family relationships. They acted without compassion toward Christians who sought to outgrow the past influences of idolatry. They had a poor understanding of spiritual gifts. They did not understand the importance and nature of love. They even challenged the nature and purpose of resurrection.

Today, we likely would arrange the priority differently were we to arrange the significance of the problems Paul addressed in the Corinthian Christian community. However, the first problem Paul discussed was their fractured fellowship in Christ. In varying ways, the material in the first four chapters addressed the Corinthian Christians fellowship problems. The key to addressing all their problems began with addressing their concept of Christian fellowship. In fact, most of their problems existed because of their failure to understand Christian fellowship among those in Christ.

In the midst of this section, in 2:10-16, Paul wrote of the spiritual person. It is easy to see the contrast and miss the point. There seems to have been a real struggle over the significance of their spiritual influences. They viewed Pauls influence and Apollos influence (and perhaps Peters) as being in competition (see 1:10-17 and 3:1-9). In the thinking of groups of the Corinthian Christians, Paul, Apollos, and Peter were not fellow servants in Christ with a complementary, common objective. Instead, these men had selfish objectives and motives. The Christians influenced by each man should champion the man who influenced them.

Obviously, there was (and is) a real contrast between the people who reject Gods existence, and people who are directed by the Spirits influence for God. However, that is not Pauls point. The problem did not arise from an outside attack on the Christian community. The problem existed because of the fractured fellowship within the Christian community. There always will be attacks from without the Christian community produced by those who reject God, Jesus Christ, and the work of Gods Spirit. There will never be a time when those who are not spiritual are not the enemies of those who are spiritual. However, THERE SHOULD NEVER BE A TIME OR SITUATION WHEREIN THOSE IN JESUS CHRIST SHOULD BE THE ENEMIES OF THOSE IN JESUS CHRIST.

The problem: Who is forming your view of other Christians who are not in your camp? Is your primary influence from the person who rejects the God who is the Father of Jesus Christ? Or, is your primary influence people who are devoted to the God who gave us Jesus Christ? Were the thinking and values of the Corinthian Christian individual formed by people who thought that the things of Gods Spirit were foolishness? Or, were the thinking and values of the Corinthian Christian individual formed by spiritual people who lived in complete surrender to God? Were the Corinthian Christians thinking as did idolatrous people or as did spiritually mature people? Whose influence was in charge of the Corinthian Christians behavior? Was it the view of godlessness or was it the mind of Christ?

When a person becomes a Christian, the person begins intensive reeducation. This reeducation was commonly known among first-century Christians as a renewing of the mind (see Romans 12:1, 2 to note the concept). If the Christian renews his or her mind, this reeducation results in a transformation. The person becomes a different person who sees things differently, has different values, has different definitions of right and wrong, behaves differently, and forms different relationships.

As an example, use Pauls statement in Ephesians 4:17-32. Begin your considerations with an overview of Pauls statement. (a) This is the way gentiles who do not belong to Jesus Christ think and behave [4:17-19]. (b) This is not the way you were taught to think and live as a person who belongs to Jesus Christ [4:20, 21]. (c) There was the old self you were in your pre-Christian existence. (d) There is the new self you should be who has been created in the likeness of God [4:22-24]. The problem: you behave like the old self you were instead of the new self you are supposed to be in Jesus Christ [4:25-32].

How was that wrong thinking and behavior expressing itself among the Christians in Ephesus? Significant problems among them were deception, harbored anger, stealing, ungodly speech, opposition to Gods influence in them, a lack of compassionate kindness, and a lack of forgiveness. Do such problems sound familiar?

Note: there was a pre-conversion set of values and behavior. There was a post-conversion set of values and behavior. The difference in the pre-conversion individual and the post-conversion individual was the result of (a) placing ones faith in Jesus Christ, (b) realizing that the living God was at work in Jesus death and resurrection, and (c) being reeducated to think and behave in ways consistent with the living God and Jesus teachings.

Note the contrast: the pre-conversion individuals thinking was futile, his (her) understanding was darkened, he (she) was filled with ignorance, and he (she) had internal hardness. The post-conversion individual was kind, compassionate, and forgiving. The contrast was that of opposites! What caused the transformation in the person? It was caused by a renewing of the mind that was based on a faith in the living God and Jesus death and resurrection!

Consider the Statement in Galatians 6:1

Of the numerous things in Pauls insights declared in Galatians 6:1 that could be called to your attention, you are asked to consider but one. The spiritual are asked to restore a man caught by a trespass. Since Pauls instructions focus on a restoration, the spiritual person and the man both must be within the Christian community among the Christians in the Galatian congregation. The man has been caught in a trespass (NAS; TEV), overtaken in a fault (KJV), overcome by some sin (LB), overtaken in a trespass (RSV), caught in some wrong doing (TEV), trapped in some sin (NIV), misbehaves (JB), or did something wrong . . . on a sudden impulse (NEB). Thus a Christian yielded to a temptation and violated Gods values.

Note that the spiritual Christian should be asked to restore the Christian who has been captured by a temptation. Why the spiritual Christian? The spiritual Christian was more likely to have a gentle spirit, more likely to consider the weakness of self, and more likely to realize a persons ability to be deceived by temptation. This was not Pauls call to destroy the sinful person through confrontation. It was Pauls call to gently restore the sinful person by using (among other things) introspection.

The problem could have arisen in the fallen Christian because he (she) was deceived by the message of the Judaizing teachers, had abused Christian freedom, or had lost a battle to the flesh as it attacked the Spirit. Paul did not specify the source of the temptation. However, the last conflict he cited was that of the flesh confronting the Spirit.

What you are asked to see and consider is that the spiritual person is asked to restore. Why? By using words todays people are more likely to use, because spiritual people are more likely to relate and thereby be gentle. Spiritual people understand how prone to temptation humans are. The spiritual people will not excuse the mistake, but their agenda is to restore the deceived rather than defend an ideal. Spiritual people understand Christian focus on recovery, and do not resort to demolition. Christians focus on reclaiming those who need forgiveness, not on isolating themselves from those who might contaminate them.

In any living congregation, there will be multiple levels of spiritual development at any time. There will be infant Christians to adolescent Christians. There will be multiple levels of ability to reflect spiritual maturity. In those many varieties and levels, it is the spiritual people who should seek to restore the person victimized by Satan. Not just anyone is gifted in the restoration of the fallen. Restoration is about the person, not the position the Christian community takes regarding the sin. The position focuses on forgiveness because that is Gods focus. Simple? No! However, neither is Gods forgiveness of us!

Understandings

In a troubled Corinthian Christian community, Christians were urged not to fracture their fellowship. Also, in a complex situation generated by some from outside the Galatian Christian community, Christians were urged to restore those who had been tempted and had yielded to the temptation. In each situation, it was the spiritual people who were to be active in solving the situation.

In each situation, it was the spiritual people who consciously looked at the problem as God saw it.

It was the spiritual people who used Gods values.

It was the spiritual people who focused on the importance of (a) Christian fellowship and (b) the fallen individual.

It should be obvious from these two situations that there were (a) those in Christ who needed the maturing of continued spiritual development (b) in order to commit themselves to being the spiritual people. In any Christian community, there are those who have not developed mature spiritual motives and perspectives and those who have. Neither chronology, age, nor physical successfulness is under consideration. Under consideration is (a) the degree of a yielding commitment to the Spirits influence in life, and (b) the ability to see situations from Gods perspective. Gods perspective is found in (a) having the motives Jesus taught, and (b) having Gods values and priorities. When God provided humanity a Savior, He did so because He valued people, not because He valued systems. The Christian who sees through Gods eyes will value people, not systems. When the Christian community values its systems above its people, that Christian community is in serious spiritual trouble.

Problems are exacerbated and fractures in fellowship grow worse when those in charge of solutions do not see through Gods eyes. Too many times Christians allow the spiritually immature who are not filled with Gods Spirit nor Gods motives to determine the focus and direction of the Christian community. The result: Satan celebrates as God weeps. Why? The Christian community champions objectives and values that do not reflect Gods concerns for humanity.

Chapter 3 - Being All You Can Be

Throughout my lifetime, there has been an enormous emphasis on the potential of the person. The value of education was stressed when few went to college. Dreaming of doing the incredible was emphasized when people usually surrendered to futures that avoided change. Aiming high in ones work was stressed. There was praise for those who made unusual sacrifices in dedication to self-improvement. Rewards provided incentives for those who increased personal opportunity. As a society, we long have valued the kind of commitment and sacrifice that resulted in the individuals development.

The means of development and improvement have varied. The route to self-improvement varied with the realities of the decade. The decade may have stressed hard work to the point of sacrifice when most were content with an income. The decade may have stressed education when many ignored educations creation of opportunity. The decade may have stressed personal development as the road to choice. The decade may have stressed personal vision when many were satisfied with generic goals. The decade may have stressed risks when many were content with security.

However, in most American routes, the emphasis was on this: personal achievement laid 100% in human effort. Achieving individual potential was only a human enterprise. The stress was placed on I. Being what I can be was the result of human sacrifice and effort which focused on me.

As a result, people in this society have become increasingly poor (a) in knowing how to form relationships, (b) in understanding the importance of keeping commitments, (c) in honoring our word, and (d) in keeping promises. As a society, people have become increasingly proficient in being selfish, being greedy, using people to achieve personal ambitions, and defining success by money and possessions. Increasingly our societys battle cry is Whats in it for me? The attitude of many is I am owed! My rights are more important than your liabilities! I am entitled to what I want! If my success is based on your failure, thats life. However, if your success is based on my failure, thats just plain wrong!

Human Potential

Individual potential is incredible! Human effort is capable of achieving the remarkable! No one achieves by refusing to exert self! Any attempt to achieve that bypasses human commitment and sacrifice commonly results in tragedy!

The question is NOT can a person become all he or she is capable of being without human effort. The question IS Are we capable of being all we can be by using ONLY human effort?

The Bibles continuing emphasis declares, Human potential is maximized when individual effort is in partnership with divine focus. Or, We are our best when we allow God to provide our definitions and objectives. Human effort alone is unable to achieve full human potential. This is not a claim that the person does nothing but wait for God to come through in my life. It is the understanding that human effort coupled with Gods focus results in full human potential.

In Genesis 1:26, 27 (NASV), we read these words in Genesis brief creation account:

Then God said, "Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth." God created man in His own image, in the image of God He created him; male and female He created them.

The distinction in human life as compared to all other life forms was found in people being in Gods image or likeness. Since God was not and is not physical, that image or likeness should not be defined by the physical form of people. The Bible does not refer to God as a physical being, though occasionally it uses anthropomorphic terms to make some of Gods acts understandable. God is never presented as an extension of peoples physical form. He is not a super human.

However, people have the capacity to reflect the divine. There has been a centuries-long debate about (a) what the image and likeness are, and (b) can the image and likeness reside in sinful people? The human ability to reflect God has not been and is not a matter of debate among most groups who trust Jesus Christ.

In Genesis 1 there is a brief account of the origin of the beginning of the world including the male and female persons. In this account among the things affirmed are (a) God is the source of life, and (b) God was pleased with original human life.

People rebellion produced a number of created-world consequences. Among those consequences was a rupture in the human relationship with God (see Genesis 3:8 ff).

By Genesis 6, people became the opposite of Gods intention. People were so opposite of what God intended that the writer declared,

Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. (Genesis 6:5, NASV)

The result of extreme human wickedness profoundly affected God. God was sorry that He made the human, and He was grieved to his heart that people had become something He never intended (Genesis 6:6, NASV). The concepts of sorrow and grief are feelings and attitudes that humans relate to quite well. In a profound way, Gods intent in people was not realized. The result was profound disappointment. Humans used their potential to cause God grief rather than continue Gods joy.

Consider. In six brief chapters of the Bibles first book, people went from being Gods delight to being Gods severe disappointment. The human went from 100% divine approval to 100% divine displeasure. Humans went from unrestricted relationship with God to no relationship with God. That which was suitable for divine companionship became an insult to divine companionship. That which had the capability for accurately reflecting the divine became a perversion of the divine.

Absolute evil is the opposite of Gods absolute holiness. Thus that which God made to reflect Him became that which dedicated itself to all God is not. What a profound disappointment!

Why? What is the difference in human life before wickedness and after wickedness? God physically did not create, uncreate, and recreate again. The potential before wickedness and the potential after wickedness were unchanged.

It was not a matter of potential. It was a matter of perversion of potential. Note: the Bible affirms that people were made to reflect Gods righteousness, not evils wickedness. Thus, the more like Gods righteousness a person becomes, the more that person moves toward full potential. The more the person moves toward evil, the more that person moves away from his (her) full potential.

The result: no one captures his (her) full potential by moving away from Gods righteousness. The more a person moves from Gods righteousness, the more hurt that person inflicts on self and others.

In Practical Terms, What Does That Mean?

First, that means ones concept of God is critical. All Bible evidence, both Old and New Testaments, deserves acknowledgement, consideration, and evaluation as a person determines Gods nature, character, and attributes. A persons concept of God will change through spiritual growth as the person acquires more information. That concept also will change as the individual grows in insight, wisdom, and experience. This change in concepts is not undesirable. Such change may indicate a growth in faith, not a loss of faith. It may indicate proper growth and development in spirituality.

Second, that means the Christian objective is not uniformity in concepts and understandings accepted. The objective is seeking truth about Gods nature, character, and attributes. Ultimately, God will be the One who examines and judges each persons concepts and understandings. God Himself will examine both the content and the motives of the individual. Read Romans 14 and 1 Corinthians 8 to see this view.

Consider an illustration that focuses on the problem of personal growth in faith and spirituality. If you as a person grow from your faith in your God concept that I regard to be inferior to my faith in God concept, I am pleased with your spiritual development. I am confident that your spiritual growth is a positive thing that moves you in the correct direction. In this situation I consider your growth is a good thing. However, if your concept of a faith in God begins where I am in my understanding, and if your concept grows and develops in areas that I have never considered and do not understand, then I declare your growth to be not good because I do not agree with nor understand your spiritual development. Have you left God? No! You left my understanding. None of us regard our faith in God concept to be inferior or capable of being outgrown! Thus we all regard growth to my concept as good, but growth beyond my concept as bad or evil.

Is this not the type of situation Paul referred to in Romans 14:4 (NASV) when he said:

Who are you to judge the servant of another? To his own master he stands or falls; and stand he will, for the Lord is able to make him stand.

Or in Romans 14:12 (NASV),

So then each one of us shall give an account of himself to God.

Or in Romans 14:16, 17 (NASV),

Therefore do not let what is for you a good thing be spoken of as evil; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.

Or 1 Corinthians 8:1 (NASV),

Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge makes arrogant, but love edifies.

Or in 1 Corinthians 8:7 (NASV),

However not all men have this knowledge; but some being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled.

Is this not the situation in Acts 15:5 (NASV),

But certain ones of the sect of the Pharisees who had believed, stood up, saying, It is necessary to circumcise them, and to direct them to observe the Law of Moses. (Emphasis mine.)

Is this not the situation in the entire conflict of Jewish Christians and gentile Christians throughout the New Testament?

The problem with institutions drawing lines of conformity is found in the consequences to the individual growth of the believer. Ones concepts of God should not rely on institutional approval, or group approval, or another persons approval. The objective is not the ability to say, I have confidence in their view, but to say, This is my view because of my understanding of this scripture or these scriptures.

To agree with someone because of a shared view from scripture is not bad, but to depend on a person or a religious institution to form your view of God is a dangerous approach to the truth about God. Nothing impacts an individual religiously as much as do that persons concepts of Gods nature, character, and attributes.

A congregation does not exist to inhibit the individual believers spiritual growth, but to encourage the individual believer to grow in faith. The spiritual objective must not be a conformity based on fear of the congregation or its leadership, but a spiritual growth based on faith in God. The pioneers of faith who blessed us tremendously were believing people who dared (often as they confronted unpopularity) to study and grow beyond controlling or prominent religious individuals and religious institutions. Forward movement is commonly made by individuals who refuse to be inhibited by the chains of fear produced by religious people who control a situation or religious institution.

There is a vast difference between declaring, I think, without scriptural basis and declaring, I conclude on the basis of this scripture (or this scriptural incidents emphasis). To appeal to the context of the scripture should not be considered a rejection of scripture. Context may challenge/change ones view, but it will not challenge/change the original intent of scripture.

It has become too common in American society for a person to say, I believe in God, but my concept of God is . . . . The concept that follows often is no more than a personal conclusion based on personal opinion arising from experiences, views, and concepts. Usually a discussion about God is meaningless because the common reply is My God does not do that, or, My God does not think like that (or feel that way).

The first tragedy is that few turn to Christians to expand their view of God. The second tragedy is that if a person turns to Christians to explain his (her) view of God, often he (she) is more likely to encounter conflict than encouragement.

Christians need to be seriously informed about God, but easy to approach in their discussion of God. A faith commitment to belief in God and the Lord Jesus Christ is not verified by a thoughtless confrontation that refuses to listen, but by a verification of why one lives by his (her) faith commitment. Faith is the result of study and prayerful consideration, not of allowing others to tell one what to think and how to think.

Chapter 4 - The Reality

This chapter will be challenging. The challenge will be to think and to consider on the basis of thought. Transport yourself back to first-century realities. Disregard views based on what someone said. This in no way is an attempt to destroy faith in God and His work. It is in no way a challenge to following the Lord Jesus Christ. Instead, it is a challenge to spiritually grow in your confidence in God and His purposes through the Lord Jesus Christ. It is the challenge to center your faith in God, not in your confidence in people.

Some might suggest Christians do the following: (a) Form a group of knowledgeable individuals [like those in Acts 15]. (b) Collect input from all who wish to provide input. (c) Carefully consider everything. (d) Reach an official position on confusing or disputed matters. (e) Demand conformity to the official position held by all obedient believers in Christ who wish to be accepted as Christian believers.

Several are convinced this would be an ultimate and reasonable solution. The individual would be assured he (she) was an approved Christian. Heresy would be destroyed. Regardless of what culture or society one was in, he (she) would be assured (a) there would be conformity in Christian practice, (b) there would be conformity in doctrines accepted, (c) there would be no individual decisions to be made regarding doctrine or practice, and (d) Christians would be alike everywhere. Thus, all problems of diversity would be solved.

Consider a Problem

What is our primary goal? Is the primary issue our convenience in pursuing alikeness? Is the primary issue Gods purposes expressed in diversity? Is one of Gods important objectives our convenience or His diversity?

Who is the our? If one of Gods objectives is Christian convenience, what nation and culture should be selected to be the standard in establishing spiritual conformity? Should the numerical statistics concerning the number of Christians in a nation determine what cultural practices should be the standard? Should the education level of the society determine who is used for the standard? Should the technological advancements of the nations population determine the nation who should be the standard? Should money determine what cultural rites should be the standard? What do statistics, educational levels, technology, and money have to do with being spiritual?

Is God bigger than all cultures and social/economic developments? Does He transcend all cultures and societies? Does He have the ability to exist and express Himself in all cultural and social contexts? Do all of those expressions have to be in detailed conformity to be acceptable to Him (not to us)?

Before you form your answers, consider some realities in the first-century world that affected Christian formation. The first-century world had no printing pressthat meant there was no widespread use of Bibles, concordances, religious dictionaries, commentaries, or study literature. The process of training preachers did not use printed resources. In fact, there were no Bibles with Old and New Testaments as known today. Scriptures that existed occurred as hand-copied scrolls of Old Testament books (Jewish scriptures).

The New Testament was in the process of being written. A part of Pauls letters likely was the first to be written. These were written to specific congregations or areas. It cannot be proven when Pauls letters were collected, or how long it took for them to be collected, or how long it took for the collection to be expanded to include Timothy and Titus.

The gospels likely were written about the time of Pauls death. The first reference to the collection known today as the New Testament was over 200 years after the first century. Portions of what today is called the New Testament (along with books not in the New Testament) were read and studied in congregations long before that date. Collections of some bookssuch as the gospels and some of Pauls letters to congregationslikely occurred as early as the last half of the first century.

The Jews originally considered Christianity (known as the Way) as a Jewish reform movement (consider John the Baptists emphasis on repentance in Matthew 3:1-9 and Jesus emphasis on repentance in Luke 14:25-15:32). Early, Jewish Christians assembled in Jewish synagogues (Acts 9:2) and objected strenuously to the Christian conversion of gentiles who were not Jewish proselytes (read Acts 10; 11:1-3; 13:44-50; and 15:5). Eventually, gentile Christians met in the homes of well-to-do gentile converts instead of Jewish synagogues (reflected by the context of Romans and by the context of statements such as 1 Corinthians 11:17-22).

There was a huge first-century clash among Jewish Christians and gentile Christians about the appropriate way of doing things. At first, not even the apostle Peter grasped Gods acceptance of gentile believers in Christ (consider Acts 10:17-20, 28, 29).

Several first-century Christians learned by hearing, had only what we refer to as the Old Testament to consult as scripture, disagreed about where to meet and what rites to follow, reflected different backgrounds as diverse as Jewish synagogues and idolatry, and had no mechanically printed literature in any form. Still, they were Christians by Gods act. A Jewish Christian did not have to reject Jewish culture and history to be a Christian. A gentile Christian did not have to be a Jewish proselyte to be a Christian. Yet, God accepted and worked in each group in spite of their diversityread Romans 14:1-15:6 to remind yourself of what God did and can do.

The spiritual conformity many Christians seek is a human concern, not a divine concern. Obviously, Gods concept of unity and our concept of unity are not the same concept. Have you considered all the ways the human Jesus differed from God in Jesus affirmation of oneness with God in John 17:21? Oneness was based on being in, not on being identical. So it is with usunity is based on being in Christ in the recognition of what God does through Jesus Christ; it is not based on being identical in all matters.

An Illustration

To illustrate part of our common problem, may we consider three passages which are widely accepted and used to declare Gods distinctiveness? These passages are selected because they are commonly accepted and used. These scriptures individually and collectively declare a commonly accepted truth about God. What is that truth? God is not like humans!

The first is Isaiah 55:8, 9 in the NASV:

For My thoughts are not your thoughts, neither are your ways My ways, declares the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.

Consider some context thoughts. (a) Judah was in a terrible situation. (b) Things were so bad that there was no course of action possible but to accept the consequences of poor choices and wicked behavior. (c) Isaiah said, It is not too late to repent. Gods forgiveness and compassion still exist and are available in His pardon. (d) In an evaluation of their predicament, Judah concluded on the basis of human evaluation that divine pardon was not a possible option. (e) Isaiah said divine pardon was an option because divine character was not determined by human views or actions.

Key understanding: Gods acts are not determined by human views or human behavior. What God can do is not regulated by human thought or by any human acts that are physically performed. The ways of God are above and beyond human comprehension.

The second is Romans 11:33-36 in the NASV:

Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.

Before making this statement about God, Paul discussed the incredible things God did and continued doing through Jesus Christ. Among those accomplishments were making His people out of groups that had for centuries been enemies (11:28, 29). God could do this without rejecting Israel (11:1, 2). The same grace that did not reject all Israelites when many Israelites made horrible mistakes was the divine grace that accepted gentiles in spite of their horrible mistakes in past centuries (11:6). Just as God blessed gentiles through Jewish faith in God, God would use gentiles as an avenue to bless the Jews (11:11, 12).

This act of God of making His people from both believing Jews and gentiles was declared a mystery (11:25). To the Jewish mindset, it was an impossibility (to note how far apart these two groups were, see Acts 13:44-50). The idea of making a single people of God from peoples who were enemies was ridiculous!

Pauls response to that type of thinking was simple: You do not know God! To that, they might say, Paul, explain yourself! Whatever are you talking about? Pauls response to those who confronted him was that Gods wisdom, knowledge, judgments, and ways are beyond the human ability to comprehend or search out. No human has ever or will ever place God in debt! All believing people are in debt to God; God is in debt to no believer. All things exist to glorify Him!

The key understanding: the acts and decisions of God are beyond the comprehension of people. Because something God did seems contradictory to human thinking does not make it unwise, ignorant, unjust, or directionless. Why? God is superior to people!

The third is 1 Corinthians 2:6-8:

Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away; but we speak Gods wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of glory . . .

Before he made this statement, Paul talked about how many regarded the horrible execution of Jesus as a foolish act (1:18). He talked about the rejection of Gods actions in Jesus by the physically wise, noble, and powerful (1:26). He talked about not using acceptable approaches to proclaim Gods message (2:1-5).

This all happened because Gods actions involved a mystery. In this passage the concept of mystery involved a truth that was not known, could not be discovered, but was now revealed through the One who held the mystery. The mystery was known and declared because of divine revelation, not human discovery.

Note the understandings that must accompany the revelation of the mystery. (a) There are two wisdoms. The first was (is) a wisdom that characterized the thoughts and actions of this world. The second was (is) a wisdom that characterized the thoughts and actions of God. The first wisdom considered the second wisdom to be no wisdom at all, but foolishness. However, the second wisdom was so superior to the first wisdom that it was beyond the comprehension of the first.

(b) If the rulers in the world had comprehended the divine wisdom associated with the existence of Jesus, those rulers would have prevented Jesus crucifixion. They allowed Jesus unjust death because Gods wisdom was neither known nor understood.

(c) Jesus was not a divine afterthought. God did not scramble to undo what people did in rebelling against Him. In some way God determined how He would address the problem produced by human rebellionif it occurredbefore He created the world (consider Ephesians 1:4).

Conclusion

The saving of the human being is a cooperative venture that involves both the action of the physical person and the action of God. It is more than a before and after venture with God acting by sending Christ before and people accepting Christ after. It is more than God preparing salvation and people being saved. It involves God being active in preparing salvation, God being active in presenting salvation, and God being active in the lives of those who accept salvation. Salvation is and always has involved an active Godsalvation is not merely a human accomplishment produced by human acts as a response to Gods initiatives in Christ.

Salvation in Christ occurred before the New Testament was written. Salvation in Christ occurred before there was mechanical printing. Salvation in Christ occurred when there was an enormous clash between Jewish Christians and gentile Christians. Salvation in Christ occurred when there was the diversity produced by the rites of Jews and the rites of gentiles. Why could salvation in Christ occur in all of this? Salvation in Christ could occur because (a) Gods gift of Jesus Christ was more than adequate for the human need produced by sin and because (b) God is actively involved in saving people who trustingly place their confidence in what God did in Jesus death and resurrection.

If you need to remind yourself of what God can do, do some reading.

Read Acts 2:36-40 and note the gift of the Holy Spirit to be received.

Read Acts 5:32 and note God gave the Holy Spirit to those who obeyed Him.

Read Acts 4:29-31

Read Acts 9:1-6

Read Acts 10:17-20

Read Acts 11:18

Read Acts 15:28

Read Acts 16:25-28

Read Acts 18:9, 10

Read Acts 17-21

Read Acts 27:21-25

Read Romans 14:1-15:6

Read 1 Corinthians 8

Read Galatians 1:11, 12

Read Ephesians 1:5-14

Read Philippians 2:12, 13

Read Colossians 1:9-14

Read 1 Thessalonians 3:11-13

Read 2 Thessalonians 1:11, 12 and 2:11, 12

Read 2 Timothy 2:8, 9 and 4:16-18

Read Titus 3:4-7

Read Hebrews 2:2-4, 2:18, 4:14-16, 7:25, 12:7-11, and 13:20, 21

Read James 1:5, 17

Read 1 Peter 1:14-17, 2:4-10, 3:17, 4:11, and 5:7, 10

Read 2 Peter 1:11 and 2:9

Read 1 John 1:7, 9; 3:24; 4:4, 12, 13, 16; and 5:10, 16, 20

Read Jude 24, 25

Read Revelation 2:17, 29, and 3:6, 13, 20, 22

There are many questions that rightfully should be asked and answered. These passages must be taken individually, the point of the writer noted, and the context carefully searched. There is only one obvious point called to your attentiona point widely emphasized by or assumed in most of the writings that deal with after Jesus resurrection events. The divine is continuously involved in the salvation of the human. Sometimes this involvement is spoken of as Gods work, sometimes as Jesus Christs work, and sometimes as the Holy Spirits work. Yet, the emphasis is common and consistent: the divine is continuously active in the lives of the human saved. Those in Jesus Christ are not alone! From the moment God places the person in Christ, the divine is active in that persons life! Salvation places a person in relationship with God!

Chapter 5 - The Irony

Our society is suffering powerfully from the lack of relationship. Ask and most counselors will acknowledge they deal with many people who do not know how to form and support relationships. Ask and most ministers will confirm that they encounter too many couples who wish to marry expecting things to automatically work out just because we are in love. Ask most parents if they are concerned about the direction their children are taking, but have difficulty communicating their anxiety to their children. Ask teenaged children if their parents spend quality time with them. Ask families if they enjoyably eat together. Ask employers how many people they hire before they find a responsible, dependable worker. Ask employees if they are abused in the workplace by a superior who has power over them.

A few years ago a friend in a civic club was also a professor in a well-known university. The time for students to register for new classes arrived. He came to a club meeting shaking his head in disbelief. His teaching schedule included a required subject, and only the 8 a.m. class was available. A potential student came to him asking, What will happen in your class if I am not present? A bit astounded, he replied, The same thing that would happen if you were there. The student promptly replied, I am not a morning person. If I take your class, I will not attend. I cannot get up that early.

Our society is learning the hard way that the critical social elements cannot and will not work without healthy relationship. A healthy relationship is essential for marriages to be successful, for serving as a parent to function well, for respect to exist, for responsibility to be accepted, and for all types of abuse to vanish. When healthy relationships fail to exist, individual perspectives degenerate into concerns about self and selfs desires. Healthy relationships generate a sense of service, of concern, and of the value of peopleall focused on the well-being of others. Selfishness exploits people in the self-centered concerns of the exploiter. There is a universe of differences between these views: I am the all-important consideration, and, I find fulfillment in serving others.

Need Does Not Guarantee Know-How

Ironically, in a period of stressed or absent relationships people in our society seek meaningful (not pretended or shallow) relationships. However, people seeking meaningful relationships does not mean they know how to form successful relationships. In the mistaken conviction that failed relationships can become successful relationships by changing contexts, often people abandon old contexts. If the old context failed to produce successful relationships, the person believes he or she should seek new contexts. For example, if the context of marriage did not produce successful relationships, seek a new contextassociate as though you are married with someone to whom you are not married. Ironically, a new context commonly disappoints the disillusioned because the new context also fails to produce a successful relationships. That happens commonly because a failed relationship is the result of far more than context.

One abandoned context is a religious congregation. A common belief is the conviction that a change in congregations results in successful religious relationships. That depends. On what? What the person (a) seeks and (b) runs from. Consider: congregations are simply a collection of people dedicated (often loosely) to a system of beliefs. In any group of people, some are committed, and some are not. Some have godly motives, and some have self-serving motives. (1) If the reason for unsuccessful relationships was primarily in the person or in the persons behavior, he or she will not find successful relationships in another congregation. (2) If the person associates with those who have self-serving motives in another congregation, he or she will not find successful relationships in the new context. Again, building successful relationships involves much more than changing contexts.

Nowhere is the importance of relationship more evident than in congregations of Christians. Have you ever attended a congregation where no one spoke to you even though you presented yourself as approachable and easy to speak to? If you had that experience, would you go back to that congregation? If you did, why did you go back? If you did not go back, why did you not return? If you went back, the motives likely had little to do with the people who composed that assembly. If you did not return, it likely had everything to do with the coldness of the assembled people. The absence of successful relationships powerfully influences where you go and what you avoid.

First-Century Congregations of Christians

There has been and is the temptation to idealize the first Christians. The temptation is to see them as the ideal evangelistic force who were accepted and popular as they ran around seeking to evangelize the world. Actually, those people confronted severe difficulties produced by being ostracized by their families, their people, and an idolatrous world.

When the Christian movement began, the movement caught that world by surprise. Initially, the Jews who did not believe that Jesus was the Christ did not know how to oppose the Jerusalem Christians. Initially, the idolatrous temples and religions suffered severe losses to the Christian movement. Initially, the Roman government did not know who these people were.

Soon the element of surprise ended, and effective opposition solidified. The Jewish nation said, Jewish people can have membership in that gentile church or the nation of Israel, but not both. Though Jewish Christians began with the favorable response from the Jewish people (Acts 2:47), they endured stiff Jewish opposition (consider Hebrews 10:32-34). Though many idol worshippers were initially attracted to the Christian message (consider Acts 13:44-48), other idol worshippers declared the consequences of believing in Jesus Christ (consider Acts 19:23-41). The Roman government opposed Christianity by declaring it an illegal new religion.

Within approximately thirty years of the beginning of the Christian movement, Christians were scattered as a result of persecution (Acts 8:1-4), gentiles were included in the Christian movement (Acts 10), James the Apostle was killed (Acts 12:2), Peters work in Jerusalem was marginalized (Acts 15:6-21), and Paul was executed (2 Timothy 4:6-8). A movement that began with great expectations in Acts 2 became a movement that questioned its survival in Revelation. Jewish Christian champions like Paul, Barnabas, Silas, John Mark, Timothy, and Aquila and Pricilla were exceptions, not the rule.

This opposition period was a time of martyrs, of violence, of lost employment, of outcast lives, of dislocated people, and of people cut off from their support systems. It was a time when necessity demanded that Christians band together to provide support and encouragement to each other.

Christians collectively endured. People did not give themselves to Jesus Christ because it was convenient. They belonged to Jesus Christ because they wished to live Gods way on earth as they believed the promise of living with God after death.

Early Christian Togetherness

There are two obvious New Testament indications that Christian-Christian bonding and relationship were considered imperative. First is the stress on the importance of Christian- Christian fellowship. Consider scriptures like 1 John 1:7; 2:7-11; 3:10-12, 14-17; and 3 John 5, 6; 9, 10. Consider Pauls directive to the spiritually strong. The spiritually strong were to care for the spiritually weak in 1 Corinthians 8 and Romans 14:1-15:13. Consider the author of Hebrews statement in Hebrews 12:12, 13.

Second are the numerous one another passages. Consider some of the texts and their basic emphases:

Romans 12:5Christians are members of each other

Romans 12:10brotherly love, honor

Romans 12:16be of the same mind

Romans 13:8the continuing debt of love

Romans 14:13do not be an obstacle

Romans 14:19seek peace and build believers up

Romans15:5be of the same mind

Romans 15:7acceptance

Romans 15:14admonition

Romans 16:16the holy kiss greeting

1 Corinthians 11:33wait for each other

1 Corinthians 12:25care for each other

2 Corinthians 13:12the holy kiss greeting

Galatians 5:13serve each other through love

Galatians 5:15do not be hostile

Galatians 5:26no boasting, challenging, envying

Galatians 6:2bear each others burdens

Ephesians 4:2forbear in love

Ephesians 4:25do not lie to each other

Ephesians 4:32be kind, tenderhearted, forgiving

Ephesians 5:21subjection

Colossians 3:9no lying

1 Thessalonians 3:12love

1 Thessalonians 4:9love

1 Thessalonians 4:18comfort

Hebrews 10:24stimulate to love and good deeds

James 4:11do not judge

James 5:9do not complain against each other

James 5:16confess your sins to each other

1 Peter 1:22fervent love

1 Peter 4:9hospitality

1 Peter 5:5humility

1 Peter 5:14the kiss of love

1 John 1:7fellowship is an evidence of cleansing from sin

1 John 3:11love

1 John 3:23love

1 John 4:7love

1 John 4:11love

1 John 4:12love

2 John 5love

Examine the list carefully and note the obvious. (Surely, context is an important factor.) Note these things:

(a) Note the enormous emphases.

(b) Note the variety of authors and books.

(c) Note the use of relationship words and phrases.

(d) Note that the amount of emphasis indicates problems with the appropriate sense of togetherness.

(e) Note that most of the emphases stress positive, action directives rather than negative do nots which require little activeness.

From the beginning of the Christian movement, Christians treated other Christians with love and respect. That challenge is demanding and difficult! Why? Such treatment requires relationship. It is difficult but possible to extend relationship to people who are like me. It is demanding to develop relationship with people who differ in fundamental ways from me. If we relate to people who differ from us, relationship requires thought and intentit does not come simply and easily.

If people want to be among people who are serious in their desire to develop relationship with others who are not like them, Christians should be those people. Christian relationship building begins by building relationships within and among congregations.

Chapter 6 - The Partnership

This chapter is entitled The Partnership with enormous hesitation. If the title in any way influences a person to think he or she is equal to God in the matter of causing salvation to exist, the title failed miserably and made a grave mistake. From that perspective, we do nothing as Gods grace and mercy do the unthinkable. In the matter of producing and extending salvation, the human or a group of humans has (have) no power to either produce salvation or extend salvation. When it comes to the existence of salvation, salvation exists and can save people from their sin dilemma as a result of Gods powerful acts. Salvation is not empowered through human acts. People accept salvation; they do not and cannot produce salvation.

If the title causes people to understand they must respond to Gods powerful initiative, then the title accomplishes its objective. The partnership any person has with God in the matter of salvation concerns the persons appropriate response to Gods initiative in producing the possibility of salvation. The partnership between the person and God in human salvation concerns the responsibilities of a person who forms a salvation relationship with God. God brings into existence (a) the possibility of salvation from sin, and escape from Satans control. (b) A person responds to Gods initiative. If the person is to be saved from the existence and influence of evil, the person responds to God by obediently behaving responsibly. God through His grace and mercy does what the person could never do (under any circumstance).

The basic understanding: a person must respond to God and what He (God) brought into existence. It is in that sense that a person becomes Gods partner in accessing salvation.

Occasionally, a person says, There is no way I can be a Christian. If asked, Why? the person gives some form of this response: Salvation focuses on perfection. I could never be perfect! Correct! That person is insightful! Salvation does focus on perfection as a goal. True, no person can of his or her own doing become perfect. If human perfection produced by human behavior is required for a persons salvation, then no individual can be saved. The impossibility of human ethical and moral perfection makes it essential for God to extend salvation to us.

Perfection is not within human ability. No one can make self sinless. Every person violates Gods holiness through ignorance more than through conscious rebellion. No one can stop doing wrong acts or having evil motives because no person realizes all wrong is wrong (or perhaps a person thinks some wrong is actually good).

The question quickly becomes, Does the person wish to be wicked, or does the person seek to be righteous? Even this question is too simple. Every person in Jesus Christ continues to be a person capable of being tempted (consider James 1:12-18). At the moment of temptation (whether we surrender to temptation or not) we entertain the thought of rebellion against God, and perhaps the desire to rebel against God. Thus the over-all issue does not involve the loss of the ability to be tempted. It involves the all- encompassing desire to be righteous. The issue involves the persons desire to be godly in motive and behaviorin spite of the speed bumps of being human in an evil world.

Can the person who desires to be righteous become righteous through human effort alone? No! It is through that human inability that Gods grace is seen, encountered, and trusted. Gods grace not only involves a tolerance but an incomprehensible kindness. It is that kindness that motivates every Christian to accept the impossible standard of perfection. The thoughtful Christian accepts moral goals that he (she) knows cannot be attained by human effort, but accepts by faith that God will exist and work in him (her).

An In Christ Emphasis

Consider some scriptures. First, consider Ephesians 4:32. In the broad context of the book, Paul discussed the incredible things God accomplished for the person in Jesus Christ. (Read Ephesians 1:3-14, and make a list of all that God produced for the person in Jesus Christ.) In the immediate context of Ephesians 4:32, read Ephesians 4:17-32. Note the before conversion situation in Ephesians 4:l7-19. Note the learning about Jesus Christ section and its objective in Ephesians 4:20-24. Note the enormous change in behavior that should occur in them in Ephesians 4:25-32.

The before conversion and after conversion contrast is striking! Notice that this transition was still in progress! Question: what would motivate any person to make such fundamental changes? Answer: the kindness (grace) of God shown to them in Jesus Christ! The standard was divine kindness, not human kindness! They would seek to be kind in an uncaring society, tender-hearted in a calloused society, and forgiving in a devouring society because God in Christ was kind, tender-hearted, and forgiving to them.

Second, consider Romans 8:31-39. In the broader context, Paul discussed the importance of living by faith. The Jewish people looked at belonging to God in a way that was entirely different than Christians consider living by faith. Jews lived by placing confidence in lineage and in possessing Gods law. Idolatrous gentiles lived by seeking to push the correct buttons of the gods in efforts to manipulate those gods.

The Jews were confident that divine assurance and acceptance rested on a foundation of we descended from and God gave us. Paul declared that the spiritual person lived on the basis of (a) what God did in Jesus and (b) Gods Spirit living in the spiritual person.

In the immediate context, possessing Jesus Christ and Gods Spirit made a person spiritual (Romans 8:9-11). Even if this resulted in rejection by people and personal suffering, faith in Jesus Christ and the work of Gods Spirit still made them spiritual. Paul affirmed (a) God was with such people, (b) God would not abandon such people, (c) God justified such people, and (d) God would not allow anything to separate such people from His love. It was not a matter of who you were by lineage; it was a matter of placing ones faith in Gods acts in Jesus. It was not a matter of what you possessed for centuries; it was a matter of allowing Gods Spirit to exist in you for the purpose of directing you. If Gods assurance were to be paraphrased, it would be this: If God says you are okay, you are okay. Lineage, suffering, hardship, or physical limitations do not have the power to make you not okay.

Third, consider Philippians 2:12, 13. In the general context, Paul discussed (a) the importance of the Jesus Christ factor in Pauls personal decisions, and (b) the need the Philippian Christians had for mutual acceptance of all who placed their confidence in Jesus Christ.

Few of todays Christians realize the tremendous difficulty found in the demand that first-century Christian Jews and Christian gentiles accept each other. It would be difficult to exaggerate the pre-conversion background differences that separated the tradition-bound, monotheistic Jews from the polytheistic, idol-worshipping gentiles. The two groups differed in mindsets and lifestyles. A common faith in the fact that Jesus was the Christ did not erase those differences! Those differences had existed for generations! The differences produced centuries of barriers! A mere common faith in Jesus did not eliminate those practices and barriers. As an example of the problem, consider 1 Corinthians 8.

The truth was that they of themselves were not capable of producing mutuality. That mutuality existed only if they allowed God to be at work in them. They would accept responsibility, God would work in them for His purposes, and mutual acceptance of Jewish and gentile Christians would occur with time. Mutuality would occur only because (a) they accepted the responsibility to be spiritual people, and (b) God worked in them.

Partnership in the Old Testament

This concept of God being at work in His people was a common understanding of the writers in both the Old and New Testaments. Gods presence in a person was often declared by the presence of Gods Spirit, the Spirit, or the Holy Spirit. There often was a distinct contrast noted when the person functioned by Gods Spirit and by some other spirit. The purpose of the following is NOT to make a detailed study of each scripture cited, but to note an obvious fact: Gods purposes were accomplished when Gods presence was (is) in peoples lives. No accomplishment was merely a human accomplishment. It was accomplished through a partnership of Gods presence in the person and the persons commitment to being a responsible, righteous individual.

This emphasis is common throughout the Bible. It began early (Genesis 6:3). The reason given for the flood occurring was severe conflict between Gods Spirit and the human spirit; Gods presence had no place in human existence (Genesis 6:5). The Pharaoh (king) of Josephs period recognized when a person possessed the spirit of God (Genesis 41:38-40). Much later, the Pharaoh (king) of Moses conflict provided a contrast between a person in whom Gods Spirit did not live (Pharaoh) and a person in whom Gods Spirit did live (Moses). Bezalel and Oholiab were placed in charge of producing Gods holy things for Israel because they were filled with Gods Spirit (Exodus 31:1-11; 35:30-35). [Because Gods presence was with them, they could see what God wantedthey could see the designs only described by Moses words. Do you realize how difficult it is to describe a picture with words?] Moses seventy assistants could assist Moses because the Lord allowed them to share the Spirit He gave Moses (Numbers 11:24, 25). Balaam was enabled to serve Gods purposes because Gods Spirit came upon him (Numbers 24:2). [His eye was opened, he heard Gods words, and he saw the Almightys vision (Numbers 24:3, 4).] Joshua succeeded Moses (Numbers 27:18, 19; Deuteronomy 34:9); the Judges judged (Judges 3:10; 6:34; 11:29; 13:24, 25); the kings of the United Kingdom of Israel reigned (1 Samuel 10:6; 16:13); and prophets prophesied (1 Kings 18:12) because God was present in these persons through His Spirit.

Perhaps the most striking examples in Jewish scripture were King Saul, King David, and Isaiah the prophet. When King Saul was directed by Gods Spirit, it changed him as a man (1 Samuel 10:6; 19:23, 24). There was a distinct difference in Sauls behavior when he was directed by Gods Spirit and when he was directed by an evil spirit.

From his anointing, David was guided by Gods Spirit. David demonstrated that Gods Spirit guided, not controlled. After years of being led by Gods Spirit, David rebelled against that guidance when he committed adultery with Bathsheba, killed her husband, and married her. About a year later, Nathan, the Lords prophet, confronted David for killing Uriah and marrying Bathsheba (2 Samuel 12). Psalm 51 was said to be Davids plea for Gods forgiveness in that matter. In verses 7-13 he asked for cleansing, a renewal of joy and gladness, healing, the re-creation of a clean heart and steadfast spirit, the restoration of the joy of salvation, and the ability to teach those who rebel against Gods ways. Among Davids requests was the plea to God not to remove Gods Holy Spirit from him.

Isaiah the prophet was also a striking example. Read Isaiah 6. Note these things: (1) Isaiah saw Gods holiness. (2) Seeing Gods holiness caused him to see himselfhonestly, without excuse. (3) Seeing himself honestly caused him to see his sins, his flaws, and his unworthiness. (4) Isaiah was cleansed (atoned for, forgiven) by an act of God. (5) He was immediately ready to accept a difficult mission.

Partnership in the New Testament

In the New Testament writings, the Spirit descended on Jesus when he was baptized (Matthew 3:16), and he was led by the Spirit to be tempted (Matthew 4:1). A part of our spiritual birth involves being born of the Spirit (John 3:5). Our worship must be offered both in spirit and truth (John 4:24).

The outpouring of the Holy Spirit (Acts 2:4) preceded the first preaching about Jesus Christ in fulfillment of Joel 2:28-32. A qualification of the seven men who directed the feeding benevolence of the Jerusalem congregation was that each was full of the Spirit (Acts 6:3). The Spirit directed Phillips work (Acts 8:29, 39), informed Peter to do the forbidden (Acts 10:19, 20, 28, 29), and guided Paul and the group with him (Acts 16:7).

The Spirit made congregations diverse (1 Corinthians 12:4-11). In fact, all Christians were baptized by one Spirit into one body (1 Corinthians 12:13). The fact that those in Christ shared a partnership with God as they sought to be Gods people did not sound strange to anyone familiar with Gods work throughout history.

Therefore, statements like those in Romans 5:5, . . . the love of God has been poured out within our hearts through the Holy Spirit who was given to us, or Galatians 4:6, . . . God has sent forth the Spirit of His Son into our hearts, crying, Abba! Father! or Titus 3:5-7, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and the renewing of the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, that being justified by His grace we might be made heirs according to the hope of eternal life, or Ephesians 2:8-10, For by grace have you been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast, for we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them, stressed this partnership to those who knew Gods nature.

A Perspective

The challenge was NOT to ignore the partnership between the person willing to accept responsibility and the God who can save. The challenge WAS for the spiritually responsible person who wished to be righteous to trust the Partner! No one can be good enough to be saved. No one can place God in debt. Yet, anyone can have opportunity for salvation because of Gods mercy and grace. Salvation can occur if the person can trust what God did in Jesus Christ!

In the American society (and many other societies), we like for people to owe us. We like the sense of security we feel when someone else is indebted to us. We enjoy being able to call in our favors. We feel too vulnerable, too much at risk if (a) we need someone to act in our behalf, and (b) we have no significant leverage to exert on them. We like to know someone will act promptly when we make an important demand because that person is indebted to us.

God is not indebted to us. However, it is not a part of His character to lie. He keeps His promises. He, by His nature, does what He says He will do. When He makes a promise, He does what He promised. Why? He said He would.

The writing of Titus opens with these words:

Paul, a bond-servant of God, and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, in the hope of eternal life, which God, who cannot lie, promised long ages ago . . . (emphasis mine, Titus 1:1, 2).

He makes incredible promises to those in Christ! In Christ, He will reconcile with us. In Christ, He will justify us. In Christ, He will redeem us. In Christ, he will sanctify us. In Christ, He will forgive us. Why? He promised that is what occurs to those in Christ! Is He indebted to us? No! In His kindness (mercy and grace), He promised.

The sum of Gods work in Jesus Christ for us: Do we trust Gods promises? That is a major reason our salvation is declared to be by faith. Do we trust what God did in Jesus death and resurrection? Do we trust God to keep His promises made to us on the basis of what He accomplished in Jesus Christ?

Those in Christ who trust enter a partnership with God. It is an unequal partnership. In this partnership, people in Christ behave responsibly, and God saves.

Chapter 7 - With God's Help . . .

We live in a scary world. Leaders of small countries toy with nuclear power to put themselves on par with nations much bigger and wealthier. Impoverished countries practice genocide in an effort to produce a dominant people. People are shunned, neglected, and persecuted for their beliefs. Civil wars seek to gain control. Coup detat determines leadership. Poor people are exploited, then deliberately are subjected to suffering. The politics of denial are practiced as culture clashes with culture within a region.

We often say, But . . . not within our country! This is not an effort to say that people are not blessed by living in advanced civilizations that are governed by the rule of law with rights extended to all. Yet, how often does murder occur, or do people live in fear, or is justice based on whom you know rather than what you do, or is that which is right determined by what gives sensual pleasure, or does greed trump compassion, or does the cycle of abuse shatter lives, or does power determine what is correct? These things do not begin to touch tragedies caused by accidents, the supplanting of personal judgment by rage, or the occurrence of the unthinkable through the void of moral values. Though we live in a society of laws, stalking happens, slavery exists, and exploitation is real. When was the last time you nervously were cautiously afraid? Why? How many locations do you avoid? When? Why?

No matter how wealthy you are, what forms of security you acquire, or what protection surrounds you, the bad still can occur. Why? That which is evil is not merely out there. Evil is in all of us. Thus we must look within as well as without. Every day on numerous occasions in our society, people say of a man, a woman, or a child, I never thought he (she) would have done that!

Power in every form intoxicates and deceives, but ultimately becomes frustratingly ineffective in issues that matter the most. Pleasure distracts and deceives, but is significantly limited as age dulls physical senses. The gates of opportunity close as the limitations of lifes realities are encountered. Faster than anyone cares to recognize, what is becomes what was, and what was never presents itself again as our physical age grasps physical reality. That is not a matter of bitterness, but a matter of accepting the fact that physical existence is incredibly brief as it passes quickly. The forever experiences that always will exist in life at age 25 are a momentary flash of the past at age 70.

It is jarring to live in a society at age 33 and know the average life expectancy in that society is age 40. To be surrounded by women that did not know about menopause because they never knew women who lived long enough to have menopause catches your attention. To rarely see a grey-headed man (I saw one in four years) is thought provoking. To hear people accept early death as an inescapable reality is sobering. As someone I knew put it, If I live I live; if I die I die.

Consider Influence

Whereas power is stumped by limitations, pleasures distractions become harmful addictions, and opportunity ceases with aging, influence lives on and on. No matter how young or old a person is, influence continues. It is exerted with or without a persons awarenessit can even exert itself when the person dies! Perhaps the sobering reality iswhether good or bad, constructive or destructive, helpful or harmful, desirable or the kiss of deaththe persons influence exists. Our influence either encourages a person to build or to waste life. The impact of our influence will cause joy, sorrow, or both.

The only way a person can have zero influence is for the person not to exist. No higher compliment can be given than for someone to declare, I want to be just like you. Ironically, no greater curse can occur than for a person to say, I want to be just like you. Usually, whether our influence is a blessing or a curse depends on (a) if we were seen in a moment of triumph or failure, and (b) what the person thought he (she) saw in our moment of influence.

Did you see me at my best or at my worst? Did you accurately understand why I was doing what I did? Did I influence you in the direction I would like for you to take? Quite honestly, how do you feel about someone wanting to be like you?

Perhaps the most frightening aspect of influence is found in those moments we represent someone else. I will never do business with that company because I personally knew an employee who said . . . . And do you know what that employee did in that company? I will never buy that product because I personally knew someone who made that. Do you know what that person used to make the product? I will never go into that place because I knew some someone who worked there. Do you know what he (she) told me?

Or . . . If that person works there, I trust him (her)! If he (she) makes it, it has to be good! That place is dependableand so is anyone that works there! That is more than a piece of paper from a company who wants your moneyit is a promise you can depend on!

Is any task more sobering than representing God? Representing the God who is the source of life? Representing the God who sees beyond misery? Representing the God who is touched by repentance? Representing the God who forgives the horrible? Representing the God who makes family out of offenders? Representing the God who looks at the penitent with grace and mercy? Representing the God who resurrects? Representing the God who does what He says and keeps His promises? Representing the God who refuses to get discouraged? Representing the God who gives hope to the hopeless? Representing the God who selflessly sacrifices to show love to the unlovable?

If someone formed their view of God based on your personal reflection of God in your behavior, attitude, and worship, how would that person see God? Do you realize someone you associate with says, God is . . . and God does . . . . based on your behavior, attitude, and worship? To someone, you are the closest that person has come to a view of God yet. To that person, in truth, you represent God. May one of the powerful insights that person gains from you be imperfect people actively place their hope in Gods grace.

Do You Need To Alter Your View?

If your view of first-century societies is that they (a) existed in a Christian-accepting/friendly circumstance/situation, you need to examine that view carefully. When Christianity began in the Jewish society and in gentile societies, becoming a Christian involved complex choices.

For example, in the Roman empire (that was centered in Italy and existed primarily in the Mediterranean vicinity), the primary forms of religion were idolatrous. Christianity with its views/teachings was the new kid on the block. Since it was a new religion, the government considered it dangerous and socially undesirable. The adherents of idolatrous religions had quite different beliefs from people who decided to be Christians. Those devoted to the majority of the forms of idolatry had a different concept of deity, a different view of how deity acted, a different view of ethical responsibility, a different concept of moral behavior, a different concept of indulging sensual desires, a different view of what it meant to be religious, and a different concept of how to gain a gods attention.

People and their societies change slowly! There commonly are relatively few who are willing to think regardless of the consequences. However, the majority do not like change and do not seek for understanding. They seek to comply with societys past standards. At first, this majority is confused by anyones desire to change or endure the consequences of change. This majority is of necessity tolerant. However, their confusion and their tolerance usually last for a relatively brief period. Soon this tolerance is replaced by opposition. Change and the understanding it brings are seen as bad and dangerous. People who are a part of change are dangerous and must be opposed!

As examples, first consider that many of the first-century Christians (especially gentiles) did not know how to be Christians. Consider statements like, You did not learn Christ this way (Ephesians 4:20), or . . . trying to learn what is pleasing to the Lord (Ephesians 5:10). Think concerning statements such as have this attitude in yourselves (Philippians 2:5). Consider statements like you have been called for this purpose (1 Peter 2:21). Think about Johns statements about those who thought living in Jesus had nothing to do with behaving as Jesus taught (1 John 1:6, 2:6; John 13:15, 15:10). Consider Jude 10. Reflect on the fact that Christians in Rome did not know the practical implications of being a living sacrifice (Romans 12).

This was more than a gentile Christian problem. Did not Jesus himself tell Jewish listeners that following him involved learning (Matthew 9:13, 11:29)?

Second, consider how often those first-century Christians used pre-conversion behavior in their post-conversion lifestyle. For examples, think about 1 Corinthians 6:9-11; Galatians 5:19-26; Ephesians 4:25-31; Colossians 3:5-9; and 1 Thessalonians 4:1-8. Paul often referred to conversion as involving the renewal of the mind (consider Romans 12:2; Ephesians 4:23; Colossians 3:10, 11).

The Christian changed the way he (she) behaved because he (she) changed the way he (she) thought. He (she) changed the way of thinking because the person changed the accepted understanding of Gods nature and acts.

Gods Influence on Us

Gods influence on us is dependent on God being in us. God can be in us by our allowing Jesus Christ to be in us. Paul told the Ephesians (Ephesians 3:14-19) and the Colossians (Colossians 1:26, 27) that the key to having Gods influence in our lives is permitting Christ to live in us. In fact, Paul referred to baptism as an act of placing in Christ (Romans 6:3) and being clothed in Christ (Galatians 3:27). Being a Christian is not merely knowing about Jesus Christ, but it is about allowing Jesus Christ to be who we are (Galatians 2:20).

The challenge we as Christians face is found in refusing to oppose Gods influence in us as we seek to be Gods people. The Christians in Ephesus were not to grieve Gods Spirit as Gods Spirit worked in them to produce redemption (Ephesians 4:30). Paul instructed the Christians at Thessalonica not to quench Gods Spirit (1 Thessalonians 5:19). Were I to paraphrase those statements by using words we are likely to use today, I would say, Do not work against Gods influence in your lives as you seek to be Gods people. Do not make Gods work in us more difficult for God by opposing His influence on us.

We can make it hard for God to transform us into the people He wants us to be. We can drag our feet, resist His encouragement, fight His purposes, listen to our physical desires instead of His spiritual objectives, and cling to who we were rather than be devoted to who we could become. Paul told those Christians not to do such! He said, Do not resist Gods influence in your lives!

If we will cooperate with Gods influence in us, we will be amazed at what God can lead us to be spiritually. If we resist Gods influence in us, we will never be the spiritual people we have the potential of becoming.

An Act of Cooperation

This biblical concept is not difficult to get American Christians to mouth, but it is difficult to get them to understand. As a general cultural attitude, American Christians (and surely Christians in some other cultures as well) tend to view being a Christian as a physical accomplishment or physical achievement. It likely has to do with the stress we place on the concept of obedience.

If we do not exercise care to be biblical, we can decide salvation is no more than a contractual agreement that exists because of human acts given in compliance with directives from God. From that view, we can reason that God owes us because we have done what He requires. In that view it is easy to think our acts of obedience earned our salvation. We fail to see that acts of obedience are a response to Gods love expressed in His grace and mercy. The fact that an obedient response to Gods love is necessary does not mean our physical response deserves Gods grace.

Salvation (Gods redemption expressed in forgiveness and acceptance) is a gift, an inheritance. We qualify to accept the gift, but we do not deserve the gift. We qualify for Gods continuing presence in our lives, but we do not deserve His kindness. We cooperate with God, but we do not earn His acceptance. God gives us the gift of salvation. We serve Gods purposes in genuine appreciation of what He has done for us. We do not (in any sense) earn. We say thanks.

Our salvation exists because of Gods deeds of love combined with our gratitude. God makes salvation possible through His love for us. We respond to that love. In that sense, our salvation involves our cooperation with God.

The Christian must always know that nothing God gives anyone in Jesus Christ is deserved. The Christian must never forget, I am not nor could be anything spiritually without God allowing Christ to be in me. My hope is based on Gods active presence in me (Colossians 1:24-28).

Chapter 8 - Growing In My Ability To "See" As God "Sees"

How often have you said, I simply do not understand that person! Most, if not all, of us have either said or thought that statement. It would be a rare exception to find a person who even claimed to accurately understand the most personal thoughts and acts of all people. If you personally wish to verify that truth, just remember the last time you asked or were asked, Why did he do that? Why did she say that?

Few things as glaringly underscore the truth of this common misunderstanding of other people as being in a culture that is radically different from your culture. Suddenly your funniest joke is not funny, and their humor has no point. To you a gesture is merely a common act, but to your hosts it an act of vulgar disrespect. (I will not forget understanding that crossing my legs or feet showed disrespect in the African country I lived in.) To you a statement only expressed frustration, but in the strange culture, the statement declared contempt. (Never say in a culture that endures widespread hunger, All you think about is your stomach.) The clothing you wear can say volumes. (There are places where a woman wearing jeans declares, Prostitute!) Which hand one uses can be of great significance. (In some places, you never extend your left hand to another. Left hand acts are considered as declarations of insult.) The foods you eat, how you eat foods, and how you extend foods to others are significant. A standard of poverty in one culture can be a standard of wealth in another. What flowers you give on what occasion is significant. How you give a bribe is as significant as what you give to bribe. (There can be a different definition of what is considered a bribe, and a different motive for bribing.) Dating, engagements, and what constitutes the moment of marriage can be quite different. (Arranged marriages have a lower divorce rate than marriages produced by romantic acceptance.)

The problems one commonly encounters in strange cultures are far more than language problems. Acts have a different meaning, words have different definitions, and idioms are not simply understood. To interpret the words and acts of one culture by the meanings and definitions of another culture guarantees difficulties and misunderstandings. Commonly, humor, insults, respect, vulgarity, appropriate talk, expressions of concern, images of sexuality, etc. are unique to the culture. Without an understanding of the culture, a person can say and do extremely unwise things.

What About God?

Christianity is not an American product. It did not begin in America (the United States did not even exist when Christianity began.) The original language of the Bible was not English. (All English Bibles are translations of Hebrew, Aramaic, and Greek. All translations face the same problemsshould translations be literal without regard to meaning, should idioms be translated literally or by meaning, how should different verbs be approached, who should decide what is done, etc.) Though more people understand American English than any other language, there are people who understand no English.

Just to use a single example, what is Gods prayer language? Does He hear prayers in English, German, French, Italian, Latin, modern Hebrew, or modern Greek? Does He hear prayer offered to Him in any languageregardless of whether it is a primitive language, or only a spoken language, or a technical language of great variety? Does God hear what is meant or what is actually said? Does a prayer have to comply with a particular form to be heard? How did Cornelius, the Roman gentile soldier, pray in Acts 10? Did Paul pray in Hebrew, Latin, or koine Greek? Did Peter pray in Hebrew or Aramaic?

Those are questions only concerning prayer! To assume that answers to questions about Christianity are simple and obvious is a tragic mistake! Sometimes our approaches to expressing faith are more an expression of human arrogance than of glorification of God honoring His incredible ability! God is not some cute teddy bear! He is awesome and majestic beyond anything we know or have witnessed. Yet, He does not declare Himself to us to terrify us, but to express love for us. Incredible!

Approaching God

The views many people hold on this subject are more a matter of speculation than scripture. Some hold the biblical view that God is approachable through Jesus Christ (consider Ephesians 1:3-6) and that He loves all people (consider John 3:16-21). To honestly hold that view is an enormous conviction! It is the declaration that God can relate to anyone! Regardless of level of education or level of ignorance, regardless of level of sophisticated existence or level of primitive existence, regardless of level of exposure to technology, regardless of what society or culture the person is in, regardless of what background one comes from, and regardless of what lifestyles that the person has been exposed to or been a part of, regardless of whether the person is male or female, God can relate. No human context is a barrier to God!

Question one: How is that possible even for God? How can God relate to anyone anywhere in any circumstance? How can God do that without an official language, or official forms, or official rites? People might find Gods ability understandabledifficult but understandableif there were an official language (like English) or an official form (like appropriate clothing) or official rites (like the acceptable way to pray). However, there are none! To relate to so many human circumstances requires a flexibility that is quite literally beyond human comprehension.

Question two: How can peoplewho possess limited flexibilitycome close to God who is infinitely flexible? The best human simply cannot! Cannot what? The best human simply cannot relate to everyone, and many humans only relate to the people who share their values, standards, and outlooks. Humans typically do a poor job of relating to differing levels of education, differing levels of ignorance, differing levels of sophisticated thinking, differing levels of primitive thinking, differing exposures to technology, differing backgrounds, differing societies and cultures, and differing lifestyles. Most of us are challenged when circumstances demand we comprehend differences between male, female, and homosexual perspectives! So, how do religiously convicted people relate to the God who does what they find impossible to do?

Question three: Is it possible to narrow that gap, produced by human inability, to relate to Gods flexibility? If we humans cannot relate to Gods common ability to understand diverse people, how can we possibly relate to and adopt Gods values? How can a person relate to Gods thoughts and values if he (she) genuinely wishes to do so? Is it really possible for a person to draw closer to God?

The Biblical Solution

Consider an example Paul used in 1 Corinthians 2:10-16 (NASV).

For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. For who among men knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not by words taught by human wisdom, but in those taught in the Spirit, combining spiritual thoughts with spiritual words. But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no man. For WHO HAS KNOWN THE MIND OF GOD, THAT WE SHOULD INSTRUCT HIM? But we have the mind of Christ.

Pauls example affirms several things. (a) The divine [expressed in the Spirit of God] is at work in the person who places his (her) confidence in Gods work through Jesus Christ. (b) Even in people, it is the spirit of the human that makes a person understood by other humans. (c) It is the person who has Gods Spirit who can grasp Gods thoughts. (d) What Gods Spirit makes understandable to believing people is beyond human wisdom because human wisdom is confined to the physical. (e) Those who do not have Gods Spirit regard the understandings of those who have Gods Spirit as foolish. (f) Spiritual evaluations are made only by spiritual people. Unless the person pursues Jesus thinking, the person will not understand Gods thinking. Gods thoughts become understandable to people when they grasp Jesus thinking.

Following is the basis of my understanding of Pauls illustration. People can understand each other because they share a common spirit. Even when people do not understand each other initially, living in a close proximity for an extended period brings understanding because they share a common spirit. Language barriers, cultural barriers, social barriers, and barriers erected by traditional ways of looking at situations melt away when people live caringly together. Insights develop. Communication develops. Sharing occurs. All three work together to produce an understanding that declares, We are not that different!

The ability to focus on persons in a specific situation allows you to understand the persons. May I share two illustrations? I lived with my family in an African country for a few years. I also spent a few years associating with and working with people who were recovering from various addictions. At first, in both situations, I understood virtually nothing. I said words, but I did not meaningfully communicate. The differences in my life, my lifestyle, and my background were major barriers that existed between me and those people.

As I learned the languages of each group, as I gained insight into each group, as I identified with the struggles of the people in each group, my respect grew. As I grew in respect of the persons as individuals in their situations, bonding occurred, mutual understanding increased, and barriers diminished to the point that the barriers no longer produced obstacles.

Analyze both situations. That understanding did not develop because I became African. No matter what I understood, I was always American. In that African nation, the people used to tease me by saying, You are totally an African man, except in what you eat. In your food you are not an African man!

The understandings between the people in the recovery group and me did not develop because I became a person recovering from an addiction. I did not use, or feel a deep sense of depression, or feel a deep sense of rejection. No matter what I grasped, the recovery group knew I had not been there and done that.

Then why was I often able to understand? Why was I accepted in both situations as someone who understood and cared? I was able to understand because all of us shared a common spirit. When my human spirit connected with their human spirit, and vice versa, the result was insights. A common spirit enabled me to grasp situations that did not characterize my life. That common spirit did not focus on my lack of experience.

In Pauls illustration, the same reality is true in a persons association with God. Will any human become God? Nohe or she constantly will be human. Will we humans share His experiences? No! Will we humans be in His situation? No! Will we humans share His choices? No! In no way while we are earthly beings will we become divine in the sense He is divine!

If it is impossible for the earthly human to be divine in the sense God is divine, how can we come to Him and grasp His thoughts and values? That occurs because two things are true. First, God makes it possible by allowing His Spirit to live in us (consider Romans 8:26, 27). Second, Gods spirit is in us means (a) that we always are understood by God. Plus, (b) we are granted the ability to grasp Gods way of thinking and His values.

However, clearly understand that this does not happen in opposition to the choice of the person. The person approaches God because he (she) wishes to be close to God. The persons desire to be close to God is essential!

Do those people who do not share Gods Spirit see those who are led by Gods Spirit as being wise people? No. They see those who accept Gods values, Gods thoughts, and Gods ways as being foolish people who accept ridiculous insights and hold to foolish values. It is not uncommon for those who oppose Gods Spirit to despise those who are led by Gods Spirit.

How do I come close to God? (a) That begins by placing confidence in Gods achievements in Jesus Christ. (b) It continues by learning the teachings of Jesus Christ. (c) It is accepted as being a continuing process, not an instantaneous happening. Surely, that process has a beginning point, but the beginning point is not the completion point.

(d) It focuses on learning Gods values as we seek spiritual maturity through renewing our minds. (e) It refuses to oppose Gods influence within self. (f) It refuses to allow the material to determine who the person is, what the person sees as the purpose of existence, or the values by which the person lives.

The person is intentionally spiritual. He (she) is delighted for Gods Spirit to be in his (her) life. He (she) lives by a wisdom that surpasses the wisdom produced by a material focus. He (she) defines everything by a focus fixed on God.

Chapter 9 - Spiritual Maturity and Distance From God

It is extremely easy to say that the ultimate object of spiritual maturity is to come close to God. What does coming close to God mean? Are we talking about the kind of relationship we have with God? Are we talking about making God our best buddy? Are we talking about obligating God so we can be confident He owes us a favor? Are we talking about narrowing the gap between our physical existence and Gods spiritual existence? Are we talking about expanding our physical existence? Are we talking about improving our lifestyle on earth? Obviously, the focus of the individual is significant to that individual determining the meaning of coming close to God.

A paradox: the closer one comes to God, the further the person acknowledges the distance is between him (her) and God. When a young person of faith is baptized into Christ, the young person often feels quite close to God. As that person in Christ studies scripture, first he (she) finds a gulf existing between him (her) and God. At baptism he (she) may look at God as being a buddy, a teddy bear figure that is ready with the Band-Aids for every ouchy in life. However, the more spiritually mature that person becomes, the less he (she) sees God as a buddy. At baptism he (she) might sing with gusto, My God and I, as they walk through the fields of life with arms linked. As he (she) spiritually matures, he (she) is more inclined to sing Holy, Holy, Holy. With continued spiritual development and maturing, he (she) becomes more inclined to sing How Great Thou Art. I once heard a professor say (whose name I do not remember), Because of my spiritual growth, I can no longer sing the songs I once sangthe songs I cannot sing are just not appropriate (for my relationship with God). He was not criticizing other peoplehe was discussing his own growth. He certainly was not suggesting that some group or individual Christian prepare a list of approved songs!

Does this change happen because one outgrows God? Quite the contrary! It occurs because the believer grows! One in Christ does not put his (her) grasp of God off-limits to growth and development. What one sees as a baptized infant and what one sees as a mature spiritual adult will NOT be the same in view or understanding. Commonly one baptized into Christ sees no gap between him (her) and God. Commonly, one spiritually mature sees an enormous gap. Had God not bridged that gap with Jesus death and resurrection, we humans (no matter how devout) could not have built the bridge that provided access to God.

This gap is not new. It always has separated sinful people from the holy God. If God had not spanned the gap with Jesus Christ, access to Him would be impossible. It was Jesus who told eleven of the twelve, I am the way, and the truth, and the life; no one comes to the Father, but through Me. (John 14:6, NASV)

Isaiahs View of Himself

Isaiahs call from God to be Gods prophet is declared in Isaiah 6. There are many questions about Isaiahs background we wished were asked and answered by scripture, but aside from Isaiah 1:1 there is little information about the man. We know that his father was Amoz, that he was married, that his sons had symbolic names, what kings reigned during the period of his prophecies, and that his prophecy is called a vision.

Judah is depicted as being in miserable shape (1:5-9). The nation was depicted as a sick man who was in awful shape inside and out. The six woes of chapter 5 give some insight into the plight of the people. They had squeezed the poor out (verse 8). They existed to indulge themselves (verse 11). They gave allegiance to sin as though sin were nothing (verse l8). They totally perverted righteous valuesall was upside down (verse 20). Because they considered themselves wise, they were oblivious to their folly (verse 21). They were interested in drinking and making money, not in what was just (verse 22). The collective effect of these conditions was an incredible ignorance that would produce the total ruin of being exiled (13-17).

Though he lived in horrible spiritual circumstances, there was no indication that Isaiah was not a religious, focused-on-God person. He was honest about Judahs condition, not one who partook of the societys sins. He cried out even though the Lord who told him to cry out also told him to expect no one to listen. Isaiah did not condone moral failure.

In his call to be Gods prophet in Isaiah 6, note these things: (1) God is presented as the universal ruler, not a mere regional ruler. (2) God is holy and worthy of glory throughout the entire earth. (Though the environment seems to be the temple, a holy environment did not make Isaiah holy.) (3) Closeness to God heightened his sense of ungodliness and unworthiness. (Being in the presence of Gods holiness did not make him feel holy!) (6) An act of God cleansed him (not human deeds or human efforts.) (7) He was ready to serve God when he was told that God had cleansed him.

The point I wish to stand out in your thinking is this: being close to God made him feel unholy. Being close to God increased Isaiahs awareness of how very different he was from God.

Why? Isaiah saw Gods actual sinless existence. Being a human, he, for the first time, saw what an actual sinless existence was. The closer you come to God, the more aware you are of yourself. Honesty with self about self is only for the courageous. For example, Isaiah had the courage to accept the rejection of Judahs society from the start of his prophecies. He was willing to declare what no one wished to hear!

Pauls View of Himself

We know more from scripture about Paul than we know about Isaiah. Paul was born in Tarsus (Acts 9:11, 30) to devout Pharisee parents (Acts 23:6) who were Jewish Roman citizens (Acts 22:24-29). At an early age Paul was sent to Jerusalem, where he became a student under Gamaliel (Acts 22:3), and Paul developed to become one of the most advanced Jewish young men in Jerusalem (Galatians 1:14). He was so committed to conservative expressions of Judaism that he rejected Jesus as the Messiah God promised Israel, persecuted Christians, and was violent toward any Jew who accepted Jesus as the Christ (1 Timothy 1:12, 13). He moved in such prominent circles in Judaism that he could request a letter from the High Priest that authorized him to go to the Jewish community of another country and arrest any Jewish man or woman who believed Jesus was the Christ. He was to bind them and bring them to Jerusalem for trial (Acts 9:1, 2).

It was on the trip to Damascus, Syria, that Paul had a direct encounter with the resurrected Jesus in Acts 9:3-9. Suddenly, he knew beyond question that he had been totally wrong about who Jesus was (is). Three days later the man who had been the persecutor of Christians became a Christian.

Later, when the converted Paul came to Jerusalem, the Christian community initially was afraid of him, thinking his claim to be a Christian was a plot (Acts 9:26). Paul became vocally effective as he proclaimed that Jesus was the Christ. The result: The persecutor of Jewish Christians became the persecuted. Those who formerly suffered through his persecutions sent him home to Tarsus to save his life (Acts 9:28-30).

The irony: this man who was an expert in Judaism was divinely commissioned to be the apostle to the gentiles (Acts 9:15, 16; 22:21; 26:15-18; Romans 1:1-5). More books of the New Testament were written by him than by any other person, and most of his writings are to gentile Christians. The non-Christian violent aggressor who abused and arrested Christians (consider Acts 26:9-11) became the gentle caretaker of Christians (1 Thessalonians 2:7). Though he personally suffered much, he did not abuse adversaries again (consider 2 Corinthians 11:23-33).

Yet, the man many look upon as the Christians Christian looked very humbly upon the Lord. Consider 1 Timothy 1:12-17. He felt grateful and undeserving to be a follower of Jesus Christ. He was given that privilege, not because he was great, but because the Lord is great. Grace was given to him to verify the Lords purposes, not to vindicate him. He never forgot his sinfulnesseven to the point of considering himself the foremost of all sinners. The ultimate for him was to glorify God through Jesus Christ.

This same attitude is evident in 1 Corinthians 9:15-18. Paul did not look upon himself as having anything to boast about. Boasting should focus on what God did in Jesus when He resurrected Jesus to be Lord and Christ (consider Acts 2:36; 1 Corinthians 1:22-25; 2:1-5; 2 Corinthians 4:5; 1 Thessalonians 2:5-12). As he instructed the minister/ evangelist Timothy concerning the attitude Timothy was to promote, Paul said, And the Lords bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God will grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape the snare of the devil, having been led captive by him to do his will. (2 Timothy 2:24-26, NASV)

What effect did this attitude have on Paul? Consider 1 Corinthians 9:19-23. He accepted the responsibility to adjust to other peopleeven when their thinking was completely wrong. His goal was simple: To bring some to Christ. Not everyone would come to Christ, but some would. He was determined that he would not be the reason for anyone not coming to Christ.

Why would Paul accept the responsibility to be so flexible? Could it be that he knew from experience what it was like to be unapproachable? Could it be that he never forgot what an incredible blessing the persecutor was given when the resurrected one forgave the foremost of sinners?

Note again that coming close to God did not infuse the person with a profound sense of holiness, but a profound sense of sinfulness.

What Does This Mean?

Am I in any way suggesting that the person who comes close to God is not forgiven? No! Consider 1 John 1:5-10 and especially note verses 7 and 9 and the verb tenses of those verses. There is a cleansing from all sin, and that cleansing can be continual.

Johns encouragement in the above scripture is compatible with Pauls assurance in Romans 8:31-39. In words used today, both men say God has those in Christ covered. Christians who try cannot out-need the mercy and grace of God. Do not decide that because you are in Jesus Christ all sinfulness has ceased. Every Christian does things that are ungodly continually! It would be devastating for God to send us a daily printout of our sins! Please remember you are forgiven, not sinless! You are not perfect, but God through Jesus Christ makes you constantly okay.

Suggestion one: No person is aware of how much God does for us in our sinfulness until we come close to God. Suggestion two: The closer we come to God, the more aware we become of Gods holiness. The clearer we see Gods holiness, the more aware we become of our own sinfulness.

The result: The closer we get to God, the more thankful we become of what God did and does for us. The closer we get to God, the more overwhelmed we are with our unworthiness. The closer we get to God, the more honestly we see. When that happens, arrogance vanishes as it is replaced with humble gratitude. Confidence growsbut it is not confidence in ourselves or any other human. Confidence is in the complete adequacy of God. That confidence grows as it has never grown before!

Question: How are you coming in your commitment to draw close to God?

Chapter 10 - Christian Spirituality: Promoting God's Values--Not Ours

If God chose our emphasis in being spiritual, what would Gods emphasis be? Question one: Is that which we say is spiritually important and what God says is spiritually important the same things? Question two: Should the emphasis in being spiritual be determined by Gods emphasis or by our emphasis?

Before you give the automatic, reflexive answer to those questions, consider an illustration. Just a minute! Stop! What do you mean by answers that are automatic, reflexive answers? I mean answers we are conditioned to give. I mean the right answers that tumble out of us without thought or evaluation. For example, what we would call the obvious answers to those questions would be this: (1) Gods emphasis and our emphasis are the same! (2) God always should determine who we are and what we do!

Do you personally know any person who considers himself or herself to be a part of the Church of Christ who would not give those answers? No matter what group within the Church of Christ you belong to, some form of those answers would be given by most of the people in that group. Why would they give those answers? Two basic things every faction agrees on are (1) that God determines the Christians emphasis, and (2) that Gods emphasis always should determine what we are and what we do. Is that not what you would say quickly? Have you not been taught that those are the correct answers?

No matter what the groups disagree about, the groups agree on those answers. Frequently a group is sure they are the only ones who have Gods emphasis and the only ones who allow only God to determine who they are and what they do. They say, All the other groups fail miserably as spiritual people because these Christians do not subscribe to our emphasis. Yet, I have not met anyone who is serious about being spiritual in any group who does not avow loyalty to those two perspectives.

Okay. I see your point. What is your illustration?

Begin by reading 1 Corinthians12:1-13:3 and 14:1. For the context, keep considerations simple. Paul wrote to Christians in the city of Corinth. Spiritual gifts existed and were being practiced among those Christians. The issue: what is the # 1 expression of spirituality among Christians?

Among people who had no mechanically printed Bibles that included what we know as the New Testament (mechanical printing did not exist, and the letters we know as the New Testament were in the process of being written), what could be a more impressive evidence of spirituality than having the gift of prophecy?

God said there was one superior emphasis: Gods concept of love (12:31). In fact, Paul said love was (is) superior to tongues, prophecy, knowledge, faith, and self-sacrifice.

An Evaluation of Loves Significance by Todays Approach

First, note love is not showy as it seeks to focus attention (1 Corinthians 13:4-8). It is patient, kind, not jealous, does not brag, is not arrogant, and does not call attention to itself. It endures wrong quietly even if the wrong causes suffering. It merely is steadily there as it shares optimism in the face of distress. It has no end point, no termination date.

Love is not a temporary expression of spirituality. As an expression of spiritual maturity, it has value beyond physical death.

By todays standards (and the first centurys), the existence and practice of love does not provide much bang for your buck. The genuineness of love takes time to verify its existence and reality. Enduring in the face of hardship requires enduring the times of difficulty to demonstrate love is real! If there is no showiness to generate a quick impression, where is loves advertisement value? In a hostile environment, how can love possibly grab quick attention? Where is the quick fascination? Where is the declaration that screams, Come here! in a world filled with shouts of come here!? What sets love apart from the multitude of distractions in a world filled with distractions? How is love a quick fix in a world characterized by enormous need?

Second, note that all the above questions assume the race is a quick sprint, not a long-distance run. Those questions create the impression that time is too short and need is too great for the endurance and steadiness of love to be effective. They project an image that says, If you cannot do something that fixes the problem now you cannot serve Gods purposes in this evil, godless existence.

As an illustration, recall the ancient story of the race between the tortoise and the hare. Consider Gods concept of love to be the tortoise and todays emphasis on quick fixes to be the hare. Do you recall who won the race? Do you recall why?

Third, note that the focus reflected in a desire for quick fixes is on human anxieties, not on Gods involvement. Do we assume our concerns and timetable must be Gods concerns and timetable? Look at this as a Rook Game. The concerns reflected in those questions suggest we are involved in the religious Rook game with a God involvement card that is the ultimate trump. Those concerns suggest the God involvement card is to be played as the ultimate trump card only when a well-played human hand in a tight game faces defeat. This religious Rook game approach suggests we should plead for God to come to our rescue only when we find ourselves in a bind. In the religious game we are to say when the bind passes, We are in control now. Thanks for helping when we needed You, but we have the situation under control. We need Your help no longer.

The Christian concern is for Gods continual, deliberate involvement in what we are and what we do all the time, in good and bad times. It is the understanding that if God is not involved in all circumstances, we are nothing even if good transpires. It means the resistance of evil never means the absence of Gods presence or involvement. It declares that if we do not receive at the moment of request what we wish that all is not lostregardless of our at the moment desires. Our attitude is reflected by the statement, It will be intriguing to see how God uses this, not by an anxious wringing of our human hands! As important as we think we are, Gods purposes are not focused on today, right now but on eternity. Because we die does not mean Gods purposes on earth come to an end.

Fourth, note it was NOT an either/or situation. 1 Corinthians 14:1 makes it undeniable that spiritual gifts had their place in Gods work. Notice, (a) love was more important than all spiritual gifts, and (b) prophecy was the most important spiritual gift. The problem Paul called to their attention dealt with priorities not exclusions.

In an attempt to express Pauls point and concern, if the Christians at Corinth asked their enemies for a letter of recommendation that enumerated their impressive qualities, what would their enemies say? If their enemies compiled a list of the most impressive things about them, what would be # 1? Would # 1 be the fact that they obviously were a people of love, a love that even concerned itself with people who were not a part of them? Or would their enemies say (as the enemy spoke of their spiritual gifts), They can perform the most incredible acts!

What would be #1 on Gods list?

Determining Gods Priorities

Consider Pauls list of Gods values he called the fruit of the Spirit in Galatians 5:22, 23. The contrast Paul drew was between the deeds of the flesh stated in 5:19-21 and the fruit of the Spirit stated in 5:22, 23.

Things you should consider: The fruit of the Spirit had nothing to do with the size of a building, the address of the building, the material the building was built of, the way the building was furnished, the lots or acreage the congregation owned, the size of the parking lot, the number of leaders they had in roles of elders or deacons, the number of ministries they had, what they supported, the numerical size of the congregation, the number who were in attendance on Sunday morning, etc. Such things rank high on our desire/priority list. Sadly, sometimes some of those things become important gauges of spiritual success. The fruit of the Spirit addressed attitudes that controlled the person.

The deeds of the flesh focused on practices. The practices focused on sexual acts that excluded God, religious acts that excluded God, acts of human attitudes that excluded God, and acts of physical indulgence that excluded God. (Note the list does NOT suggest it is complete.) If a person excludes God in his (her) actions, that person excludes himself (herself) from Gods kingdom.

The contrast was between godly attitudes that controlled and focused the person and godless acts that controlled and focused the person. In context, the godly attitudes are not in violation of the Mosaic Law or any law based on godly moral concerns. For the concerned Jewish Christian, the attitudes that controlled Christian commitment did not place that person in violation of the moral commitments of the Mosaic Law. However, the godless acts of a godless person placed him (her) in direction opposition to God with the results that the person was excluded from Gods kingdom.

Being spiritual is NOT as simple as compiling a list of God approved acts, performing those acts, and checking off those acts on the list. It is a matter of having godly attitudes, acting constantly in ways that respect those attitudes, and maintaining a life focus that is consistent with those attitudes.

The person cannot combine godlessness with godliness merely by doing correct acts. The two cannot be combined! Being godly involves who you are as the result of a deliberate choice. Accidental spirituality does not exist in Christianity! If a person is spiritual, he (she) is purposely, intentionally spiritual. As Paul said in Galatians 5:24, the spiritual person willfully, deliberately executed the fleshly acts. Just as Jesus chose and accepted crucifixion, the spiritual person crucifies the flesh and its passions and desires. This execution is deliberate, not accidental. This crucifixion is focused on who he (she) wishes to be.

An Understanding

Being a spiritual person involves more than a fear of going to hell. The fear of hell must transform to an awe of God. Why? The converted person must be mystified by what God in His power did and does in the death of Jesus and the resurrection of the Lord Jesus Christ. If this transformation from fear of hell to awe of God does not occur, the result is a Christian who is terrified of God, who lives in terror of Gods wrath, and who regards Gods forgiveness to be inferior to Gods punishment.

If that happens, all God sought to accomplish through sacrificing Jesus is negated! If the converted person lives in terror of God, where is the peace, the hope, the being loved, the joy of being washed and made clean, the sanctification, the knowledge of redemption, the understanding of being made righteous, the sense of justification, the objective of forgiveness, etc.?

There are prices to be paid for using terror to convert people and leaving them in that condition of terror. There are prices to be paid if that same terror warps the biblical view of God, distorts the objective of obedience, questions the existence of divine grace, and attacks others in Christ in the name of God as such persons pursue Gods will.

Some may ask, What prices? (1) There is the common price of resenting physical expressions of Gods righteousness as the baptized person feels he (she) is forced to do what God says or else bear the consequences! (2) There is the price of a death filled with terror when the person dying is supposed to belong to God. (3) In worst-case scenarios, there is a rebellion against God because the baptized person becomes weary of terror.

Thus one who was supposed to be converted to Christ was never actually converted to Christ. Conversion never ceased to be an escape from the consequence of hell rather than an appreciative acceptance of the joys of salvation. The difference between the two is enormous! Do not forget that after contrasting Mount Sinai with its consequences to the heavenly Jerusalem with its salvation in Christ (read Hebrews 12:18-24), the writer also affirmed to his readers that God is a consuming fire (Hebrews 12:28, 29). The converted live in both the awe of God and the fear of God. Does the Christian not come to Mount Zion to depart from Gods wrath?

This is NOT the suggestion that the teddy bear focus on God is the biblical view of God. The teddy bear view? Whatever is the teddy bear view of God? In this view of God, He is a warm, cuddly, harmless being who is soft and only exists for our pleasure and comfort. Thus, everything God accomplished in Jesus Christ is about us. The relationship between Jesus Christ and the objective of restoring God to the position of the all in all (see 1 Corinthians l5:24-28) is too rarely considered. The existence of salvation is all about usand nothing else!

Gods power is not negated by His love for us. He is not our servant; we are His servants. We did not create Him; He created us. He does not exist for our purposes; we exist for His purposes.

To me, the awesomeness of Gods power is more easily illustrated than explained. In awe I have peered into the vast depths of the Grand Canyon and marveled at the majesty of the Alps. I remember trying to imagine an ocean before I saw the Atlantic Ocean. My first sight of an ocean overwhelmed me! I cannot imagine what it must be like to look back at earth from the sea of darkness we call space. Yet, all of that is insignificant when compared to Gods power. The awe of all that combined cannot compare to the awe of the power that made all that!

Every morning I turn on a light switch as I step into the bathroom and prepare for the coming day. However, I never stand in a pool of water as I turn on that switch. I gratefully use electrical power to bless me, but I never fail to hold that power in awe. I realize abusing that power invites the power to take my life. Respect for the power blesses me.

Gratefully realize what God did and does for you in Jesus Christ, but never seek to abuse Gods power. Gratitude combined with awe produces spirituality. Abusing Gods power combined with considering Him your servant produces spiritual death.

Chapter 11 - Inferior, Ineffective Concepts of Being Spiritual

Suppose you were the # 1 representative of God on earth. Of all the representatives God had in the past or would have in the future, no one could equal (and certainly not surpass) your representation of God. Suppose you were delivering Gods message to the people who were certain they, their grandparents, and their ancestors understood God better than anyone else who lived in any period. What would you stress?

Jesus was Gods # 1 representative on earth. No one in the past could equal him, and no one in the future would equal him. In Matthew 5-7 he delivered his longest recorded message. His audience was Jewish. It could be rightfully affirmed that this message focused on what God considered to be human expressions of spirituality. As a people, Jesus audience was certain their understanding of God had long been superior to the understandings of all other people.

What did Jesus stressattitudes or institutions? Institutions were a part of the Jewish heritagethe Passover, the priesthood, the sacrificial system, the tabernacle, the temple, and the royal city which was also their religious center. Institutionalism they understood! Institutions were in the foundation of their identity! The origin of their institutions proved their relationship with God! Gods # 1 representative would be foolish not to connect spirituality with institutionalism!

Yet, Jesus began this message with an emphasis on attitudes. He started with beatitudes. According to Jesus emphasis, the spiritually fortunate person was the person who knew his (her) spiritual poverty and deeply regretted it. He (she) was humble, merciful, and sought an internal purity that radiated outwardly. He (she) had an insatiable appetite for righteousness. As a committed peacemaker, he (she) would suffer for right (by Gods definition) if necessary. Their commitment was to glorify God, not themselves.

In all Jesus said in these three chapters, where is his emphasis on proper divine institutions? Where does he say or suggest that a person is spiritual and can feel spiritually secure because he (she) has identified and associated himself (herself) with the divine institutions that receive Gods approval? Where does Jesus affirm the bond between spirituality and appropriate divine institutions? Does that bond exist?

All the Jewish institutions mentioned abovethe Passover, the priesthood, the sacrificial system, the tabernacle, the temple, the city that was both a political and religious centerhad their origins in either Gods commands or Gods approval. All of them in some way tried to move a neglectful (sometimes rebellious) people closer to God. The problem was not the origin of the institutions. The problem was founded on the people feeling spiritually secure because their nation possessed the institutions, not because they adopted the attitudes toward God the institutions represented. They failed to understand that spiritual security was not the result of form, but the result of attitude.

Jesus Sermon on the Mount

Consider Jesus Sermon on the Mount. Not once does he directly discuss a Jewish institutionfavorably or unfavorably. He went directly to the heart of their spiritual failure. Spirituality did not rest in institutional reform but in attitude reform. Spirituality involved much more than confidence in the fact that We as a nation have the correct institutional forms, or the conclusion that We maintain the correct institutions, or the conviction that Our institutions make me okay. The basic problem: the confidence that spirituality is the result of endorsing/associating with the proper institutions rather than placing confidence in God. Having confidence in institutions and having confidence in God are not the same!

Carefully examine the content of Matthew 5-7.

Chapter 5:

1. These are the attitudes of the fortunate person because these attitudes contribute to his (her) spirituality.

2. The spiritual person addresses the basic spiritual needs of all peoplejust as salt and light addresses the basic needs of all people.

3. Though my (Jesus) emphasis differs from the emphasis you have heard, do not see me as one who destroys but one who focuses on Gods continuing intent.

4. You are not made spiritual by conforming to traditional views, but by understanding Gods intent.

Chapter 6:

1. Acts of righteousness are not performed to win human approval, but divine approval.

2. Though you may do correct acts (benevolence, praying, fasting), those acts must come from godly motives. (Why you do what you do matters to God!)

3. Place your confidence in the certainty of Gods purposes, not in the uncertainty of material ambitions/objectives.

Chapter 7:

1. Know what your spiritual purpose is.

2. Share with discerning people.

3. Trust Gods awareness of your situation.

4. Be committed to Gods purposes.

5. Understand that the objective of spiritual people is to practice what they know, not merely to know.

When Jesus spoke this message, the Jews had existed as a nation for more than a thousand years. Their religious institutions were ancient. The traditions they followed came from old emphasis. Some even suggested Jewish oral law statements had divine approval. Yet, when Jesus finished the lesson in Matthew 5-7, the Jewish audience was amazed. Why? No one taught as Jesus taughthe taught with personal authority instead of citing the precedent of ancient conclusions that supported what he said. He declared that spirituality depended on your personal attitudes, not on the institutions residing in your nations heritage.

One point is called to your attention: a person can be informed about being a spiritual person, yet be misinformedeven if the information is old. How long a statement/ conclusion has existed is not the point. Who made the statement/conclusion is not the point. The point is this: does the statement/conclusion reflect Gods intent? Does the statement/conclusion verify a godly attitude?

Basic Understandings

The following is not an attack on the importance or necessity of obeying God! The importance of obeying God is verified throughout scripture. I cannot imagine any writer of scripture from Moses to Paul (or beyond) telling anyone that human obedience to God was unnecessary.

At the same moment, obedience is not a substitute for faith in God. In many instances, obedience is the expression of the existence of faith. If faith in God is understood to be trust in God, doing as God requests is an expression of that trust. When trust acts, the action of that trust is in the form of obedience.

A person obeys because he (she) trusts. The issue is not a matter of earning, but of trusting. The motivation for obedience is at issue, not the act of obedience. Obedience does not seek to earn. The objective of obedience is to express gratitude. Obedience says, Thank you, to God, not, You owe me!

Nor is the following an attack on spiritual correctness. Seeking to be correct before God is a life-long pursuit, not an event achievement. The more accurately a person understands, the more correct he (she) becomes. For example, correctness is not the result of imposing first-century culture, demanding a compliance to any human interpretation of scripture, or accepting an issue statement/perspective that is the spiritual manifesto of a group. Correctness is not a plug in position or act that produces a humanly-approved response that results in acceptance or inclusion of the person. Correctness is the result of surrendering to Gods intent. Determining Gods intent is a life-long pursuit that requires many adjustments.

Discovering Gods intent involves twists and turns that an infant Christian never considered nor imagined. Gods grace and mercy make spiritual maturing possible without placing relationship with God in jeopardy. Because God accepts a person where he (she) is does not mean the person ceases to accept the challenges of spiritual growth and development. Example: in Acts 10 the Jewish Christian and Apostle Peter did not understand Gods concern for the salvation of people who were not Jewsread Acts 10:9-17, 28, 29. It was not until Acts 10:34, 35 that Peter understood. That understanding transformed Peters lifeconsider Acts 5:15 in contrast to 11:1-3, 15:14, and Galatians 2: 11-14. Peters understanding resulted in significant prices! Do not expect all correct understandings to result in encouragements and endorsements!

Nor is it an attack on being the church that Jesus died and was resurrected to establish. It should be the goal of every man or woman in the Lord Jesus Christ to be a functioning part of those people who are in the Lord Jesus Christ and in relationship with the Lord Jesus Christ.

Ineffective Approaches to Spirituality

A. The church-centered approach:

The person feels spiritually secure because he (she) can affirm membership in what he (she) considers the correct church. Evangelism becomes a matter of declaring the correct church. Conversion becomes a matter of entering the correct church. Salvation becomes a matter of membership in the right church. The continuing focus of God in modern or post-modern centuries is church centered. Consequentially, spiritual security is considered to be primarily a church issue.

There is no question that church is mentioned and played a spiritual role from the scripturally-recorded beginnings of Christianity. However, the essential question is this: What was the role of the church? Were the organization and work of the church the message of evangelism? Were first-century people converted to the church? Did the church provide salvation? Was spiritual security tied to church membership? Was a converted person a part of the church because of an act of God, or was accepting the church an essential step in the process of conversion?

Was the message of evangelism the crucified, resurrected Jesus? Were first-century Christians converted to Jesus? Did the Lord Jesus Christ provide salvation? Was spiritual security tied to relationship with the Lord Jesus Christ? Was accepting the Lordship of the resurrected Jesus essential to conversion?

The question is this: Did Christianity begin and continue in the first century as a Savior-centered thrust or as a church-centered thrust? Does Jesus forgive, or does the church forgive? Does Jesus sanctify and justify before God, or does the church sanctify and justify before God?

There is a significant difference between God placing a person in the church because that person believes the resurrected Jesus is Lord and Christ (see Acts 2:32, 36, 46, 47), and believing the church is the source of salvation and salvations benefits. There is a vast difference in believing Jesus saves, and the saved are divinely placed in the church, and believing the church saves. It is the difference between humans as a collective group dispensing salvation, and God through Jesus Christ dispensing salvation.

There are too many who feel spiritually secure because they belong to the church while knowing little about the Savior. Too often faith is in the church, not in the crucified, resurrected Savior. Thus church attendance becomes the important measurement of faithfulness instead of devoting life to Gods will in Jesus Christ seven days a week.

B. The Do Centered Approach:

Basically, this is the concept that human doing (in contrast to believing) is the foundation of and the key to being saved. This concept declares God is not concerned with the faith the person has but with what the person does.

Consider Pauls opening of his letter to the Christians in Rome (Romans 1:16-3:30). Paul made the following points: (1) God made it possible for people to be righteous by trusting the good news of what He did in Jesus (1:16, 17). (2) Every person, no matter what ones background is, needs Gods solution (1:18-2:29). (3) The advantage of those who are Jews is found in their exposure to God, not in possessing the Law (3:1-8). (4) However, no one is sinlessall (including the Jewish people) need Gods solution (3:9-20). (5) Jewish scriptures, including the Law, are only witnesses to what God did in Jesus Christ. He (Jesus Christ) alone provides humanity with righteousness, justification, and the means of propitiation before God. Jesus Christ is the means of God being God while He extends salvation to sinful people (3:21-30).

Note carefully two points: (1) all are sinful, and (2) Jesus Christ is Gods solution for human sinfulness.

Humans, no matter what their background, cannot make themselves sinless by a human act or a combination of human acts. They can have relationship with the Savior who can give them access to God. However, they are righteous, justified, and receive propitiation before God because of what God did in Jesus Christ. Nothing anyone does makes that person sinless. Every person who accepts Gods salvation must trust what God did when He gave the world Jesus death and resurrection, and what He continues to do for the person who places himself (herself) in Jesus Christ.

C. The Goodness Centered Approach:

This easily could be regarded as a form of the do centered approach. The reason for including it as a separate emphasis is due to its widespread acceptance more than the uniqueness of its thinking. The basic idea rests on the conviction that a human being can be good enough to impress God with human goodness. In that human goodness, the person moves God to extend him (her) salvation on the basis of the persons human goodness. Thus salvation has little or nothing to do with any religious expression, but is centered on expressing human goodness.

There are two foundation problems with this view. (1) All people are declared sinful and in need of Gods help. Expressions of human goodness deal only with immediate opportunities. They do not deal with past failures. To use a western culture illustration, there is no statute of limitations on sin! (2) Different cultures define appropriate expressions of human goodness in different ways. There is no universal understanding of what human goodness is or definition of human goodness. It is quite possible for an act to express goodness in one culture and contempt in another! For example, public kissing may be a sign of affection and friendship in one culture, and an out of place expression that shows contempt for society in another culture. There is no common, held by all people definition of goodness.

If we could become righteous without God sending Jesus Christ, then Jesus came, died, and was resurrected for nothing.

D. The Association-Centered Approach

Basically, this concept suggests that a person does not have to become a righteous person to be saved if he (she) can say that he (she) has a close association with someone who is righteous. I do not need to be a Christian because my father (grandfather) or my mother (grandmother) or my spouse or my children are devout people who have given their lives to God. Thus, one can be recognized as being a righteous person through human proxy/ association instead of divine proxy/association.

In a joking manner (but often with a serious intent) a person suggests, That person (in my family) is righteous enough for both of us. The suggestion is that The person is more righteous than he (she) needs to be, and that excess righteousness is enough to save me without me making any commitment to God.

Again, the problem lies in the conviction that divine goodness exists in humanity through humanly-approved human acts. Goodness has its source in humanity, not in God. The individual human has no spiritual need or problem that can be addressed only by appropriate personal dependence on God. The human being can place God in debt to him (her) by associating with humans who do depend on God.

In all these concepts (A-D), the issue rests on how the person answers these questions:

1. Does the source of the problem of sinfulness originate in the person?

2. Is dependence on Jesus Christ Gods answer to human sinfulness?

3. Can salvation be generated by human acts while neglecting Gods involvement?

4. Can salvation from sin be conferred on people by a human pronouncement?

The basis of a persons answers to those questions: The persons understanding of Gods purpose/objective in human relationships.

Chapter 12 - The Big, Deceptive Mistake

Why study the Bible? Is it not easier just to listen to the messages of the preacher and the class teachers? If you learn the positions of the congregation you attend, should that not be enough? Studying the Bible is complicated! You have to learn about living in situations and cultures you were never in and know little about. You learn about original manuscripts and translations. Eventually you study the meaning of Hebrew and Greek wordsmy own language challenges me, why should I want to know anything about the Hebrew or Greek vocabulary? Perhaps the most disconcerting reality is this: If you become a serious student of the Bible, you learn things you never knew. The result: what for you were settled issues are no longer settled.

An in-depth study of the Bible results in endless questions. I just want to know what I need to know! I want to have someone I trust tell me the important things I need to know! Frankly, I see no compelling reason to be a serious student of the Bible unless you want to be a preacher, a Bible class teacher, or a congregational leader!

The question Why study the Bible? is a good question. Should a person look at the Bible as a manual? Is it a manual that is primarily filled with instructions on how to do church? Is it a manual on worshipping God? Is it a manual on Christian procedures? Is it not a manual at all, but a guide to godly motives that result in godly behavior?

Is it purely an ancient document filled with human writings? Or, is it a collection of human writings with human authors who were directed by God as they wrote? If that is the case, how were they directed by God in a way that honored their individuality? Is the objective of the Bible to reveal the living God, to reveal a religion (understanding it presents more than one religion), to reveal a Savior, to reveal the gospel (good news), to reveal a church, or to reveal a life? What exactly is the over-all purpose of this collection of writings known to many people as the Bible (the book)?

The question of Why study the Bible? is answered by the persons understanding of (1) the primary purpose of the Bible and (2) the over-all intent of the Bible. Surely, the Bible addresses many things. For example, it discusses God (the principal character), Jesus as a man and as Gods Messiah or Christ, Judaism and Christianity, the gospel, the church, and human godliness. The principal question is this: How do all those things work together to form Gods intent? Some would ask, Does God have one intent? How can anyone suggest God melds all the intents of those individual writings and the objectives of all those human authors into a primary divine objective?

If you have read this writing to this point, you already know its view: God wants us to become godly people in the resurrected Jesus Christ. What God wants is for us to understand that God wants us to be in partnership with Him. In that relationship, God through Jesus Christ does for us what we could never do for ourselves. Without divine activity in us, we could never be righteous, sanctified, and redeemed from sin in order to be reconciled to God (consider 1 Corinthians 1:30 and 2 Corinthians 5:20, 21). To express our appreciation for what God does in Jesus Christ for us, we (1) obey God and (2) commit ourselves to being a godly person each day in every circumstance.

In fewer than six chapters, Genesis (the Bibles first book) declared three basic things: (1) Life, including human life, has its origin in God. (2) When human life began, it was designed to be sinless in order to have companionship with God. (3) When human life rebelled against God, sin began a perversion of all God made. Finally, sin completely dominated people. Gods intent for human life was ignored completely by people. From this perversion/sinfulness onward, each writing in some way relates to God bringing a runaway creation back under control and extending salvation to a sinful humanity through Jesus Christ (consider 1 Corinthians 15:24-28). People without God are a disastrous reality. Only by people depending on God is there hope in this physical existence that extends beyond physical death.

The Deceitful Perversion of the Purpose of Spiritual Knowledge

Paul addressed the universal need for people to accept Gods solution for human sinfulness in Romans 2. A part of what Paul wrote was addressed to the Jews who held a common Jewish view. These people went from serving God to judging people who failed God. It is a temptation for people who have knowledge of God to transition from servant of God to judge of people. Such people think Gods objective is not accomplished through allowing their godly knowledge to transform them into Gods servants. Instead, Gods objective is accomplished (1) through identifying those who are ungodly, (2) through condemning those who are placed in the category of the ungodly, and (3) through refusing to associate with those who are in the ungodly category.

These people are certain they know God and His desires. They declare that Gods true objective is reached by judging the ungodly, not by serving God to bless all people. They are certain it is not serving God that transforms people. It is judgment that transforms people. Paul disagreed! He said God was pleased when people were devoted to serving Gods will, not when people were devoted to condemning and classifying others.

Paul declared that the results of the judgmental commitment to godliness would be (1) to invite Gods judgment on themselves; (2) to ignore the true nature of God; (3) to store up Gods wrath for the self-declared godly person; (4) to be a misdirected guide for those who need leadership; (5) to cause God to be blasphemed by people who need Him; and (6) to become the people God opposes.

This does not suggest that evil be accepted or condoned. It declares that those enslaved to or ruled by evil are impressed by examples of service to Gods will, not by declaring judgment on those who reject Gods will. It is not opposing evil with evil that conquers evil, but the doing of good that conquers evil (Romans 12:17-21). However, opposing evil by doing good has prices: (1) opposing evil with good is hard; (2) opposing evil with good is costly; and (3) opposing evil with good involves timeoften a lot of time. An appropriate illustration is Jesus crucifixion.

It is easieroften much simplerto oppose evil with force. If Christians resort to force to oppose/conquer evil, ultimately they transform godly commitment to the status of evil acts and evil thoughts. The question: Does the judgmental approach to godliness work, or does it only postpone the inevitable until the Christians superior force ceases to exist? Is there a shortcut to the triumph of good, or will the triumph of good always involve sacrificial commitment and time? How does one measure the triumph of goodby the immediate impact on peoples physical lifestyle or by the values governing peoples life and death?

It quickly becomes evident that the Christianity requiring Jesus death and Pauls sacrifice never was for people who refused to find strength and courage in God (consider 2 Corinthians 11:21-33 and Hebrews 11). In early Christianity, physical sacrifice was NOT considered unreasonable if the person sought hope that went beyond physical death. Increasingly, American Christians seek the benefits of Christianity without Christianitys costs.

The deceit is found in a person declaring his (her) goodness by citing someone elses badness. In Jesus day this concept was the deceitful weakness of a major segment of Judaismif you were a Jew you were good because all people who were not Jews were bad.

The same concept exists today among Christians. This approach gives the following instructions: Find a standard of godly moral practice or a godly ethical position to which you subscribe. Declare that all those in a group that (as a group) do not practice this morality or subscribe to this ethic are bad and to be condemned. Then consider yourself good because that group is bad. You can even be humble in considering yourself good. You can say, I am not perfect, but I am not as ungodly as X group.

Commonly, this deceit exists for several reasons. First, the deceit exists because the person is convinced (a) evil is always obvious, and (b) evil is always in conflict with my standards of godliness. (No person who believes in Jesus Christ thinks the standards of his (her) faith could be incorrect.)

Second, this deceit commonly exists because the godly person is convinced godliness is measured and demonstrated merely by not being as bad or evil as someone he (she) considers to be below him (her). Goodness exists because anothers failures exist. Consequently, there would be no way to measure or demonstrate good if bad, evil, or sinfulness did not exist. Thus, goodness is primarily the absence of what is bad.

Third, this deceit commonly exists because goodness never measures or demonstrates itself by comparing itself to a superior form of goodness. As an example, consider this: When people thought only evil in Genesis 6:5-7, Gods goodness still existed. People were not bad because nothing worse existed to use as a comparison. They were bad because they were in total rebellion to the highest standard of goodness.

The man or woman devoted to good uses God to understand what good is. He or she does not compare himself or herself to an expression of evil. No one is good because the person can find another person who is worse than I am. A person is good because he (she) practices good. A person is good because good is actively pursued, not because good is absent in another person. If an expression of good is absent in people but present in God, people look to God, not to evil people. Godliness imitates the goodness of God, not the ethical or moral deficiency of a person or group of people.

An Evaluation

Pauls statement in 1 Corinthians 8:1 (NASV) in reference to idolatrous backgrounds is troubling.

Knowledge makes arrogant, but love edifies.

Regarding the context, first, the statement has to do with Christian-Christian treatment of each other. Second, it relates to pre-conversion backgrounds. Third, it relates to how a Christian reacts to a wrong standard in a Christian who does not understand his (her) standard is wrong. Fourth, it focuses on an ungodly Christian attitude.

The statement declared, in regard to Gods concerns, that knowledge by itself is destructive. To a movement that declares Gods objective is reached through knowledge, that is a troubling concept. The movement has long said or implied that correct knowledge results in correct answers with a correct focus. Does that conviction reflect Gods priority and objective in the lives of His people?

Paul said that knowledge combined with love results in spiritual growth because it understands Gods focus. This does not champion ignorance. Nor does it champion merely the existence of positive feelings. It asks us, in following God and devoting ourselves to His ideals, to seek to make knowledge a godly pursuit. However, the Christian is to understand that more is involved in being godly than merely knowing.

Human arrogance never captures Gods purposes. If love as defined by God is not a part of all our pursuits, Gods purposes are not served. Whatever Christians do, love must be an obvious part of our motivation. If it is not, we are the deceived as we seek to save ourselves.

Study for Your Own Learning and Practice

As a Christian, I do not study in order to discover your flaws. I study to grasp and understand my own flaws. I seek to lead others to God by my devotion to who I am and what I do. Good preaching is not preaching that quotes many verses. Good preaching is not preaching that challenges me (or you) to focus on everyone elses failures. Instead good preaching challenges me to rise to a higher level of personal holiness as I seek to use my life to glorify God.

When Jesus washed the disciples feet, he powerfully used an act to teach a never to be forgotten lesson on the power and meaning of humility (John 13:15). Pauls commitment to be an example in order to keep from distorting the gospel is phenomenal (1 Corinthians 9:1-12)! When Paul taught Christians at Corinth what to do in taking the Lords Supper (which they did inappropriately previously), he presented the Lords Supper as an occasion for self-examination. (1 Corinthians 11:28). When Paul wrote the Philippian congregation, it was distressed by quarreling members. He asked the Christians (1) to follow his example, and (2) he noted with weeping that some Christians were enemies of Christs cross because of the way they behaved (Philippians 3:17-19). The Thessalonian congregation was troubled by many misunderstandings about Jesus second coming. Paul asked them to use his past presence with them as an example because he deliberately modeled the Christian work ethic (2 Thessalonians 3:6-12). Pauls message to the preachers Timothy (1 Timothy 4:12) and Titus (Titus 2:7) was to be examples.

Telling or proclaiming Gods work through Jesus is not enough to produce spirituality! To reduce the sharing of the gospel to words, to issues, or to stands and positions mars the message of Gods good news. Christians must combine saying with showing! What God did in Jesus life, death, and resurrection cannot be conveyed with only words! The gospel is far more than issues and positions! It is far more than a declaration of facts! It is far more than an algebraic formula reduced to a rote response in peoples lives! Yes, it is declared, but it is also lived. When the facts of the gospel are separated from the acts of those who trust the gospel, ruin of Gods gospel occurs. The question is much more than What do you believe? The question also includes How has that changed the way you live? Both tell me and show me.

The Christian never stops growing in understanding and practice. It is not unusual for a Christian to find no one who has his or her exact understanding or sees life precisely as he or she sees it. That is okay! Remember Romans 14:4! God knows what you do and why you do it. If you are ready to explain what you do to God (Romans 14:12), all is well. Just be true to your conscience, and let every other Christian be true to his or hers. Remember, you are not Gods police over other Christians. You are Gods servantand so are other Christians!

Chapter 13 - The Choice

Christianity is not a matter of control. A person does not live a Christian life because of family control, or as a matter of coercion produced by concerned people, or as a matter of fearing what will happen if he (she) rebels against God, or as a matter of playing it safe just in case there is an eternity, or as a matter of business prudence in the area I live in. Being a Christian is a matter of individual choice in devotion to God. It is based on a trusting commitment to God because He sent Jesus Christ to rescue people from sin. The foundation of this individual commitment is a loving appreciation for what God did for people through Jesus Christ.

No one better understands the limitations of law than does God! Law is inferior in producing human morality or human acceptance of ethical concepts. Laws did not produce the moral and ethical revolution in Israel that God wished! In fact, Israel repeatedly demonstrated that they could know the laws and still be both immoral and unethical! One of the basic messages of the Jewish prophets to the kingdoms of Judah and Israel was this: if knowing Gods law does not lead to an understanding of Gods values and intents, then the effect of godly law is ungodly rebellion. As you reflect on that statement, consider 1 Timothy 1:3-11.

Religious law was used as a primary means of bringing people who are (or were) out of control into control. Just as in our civil law, many people who base their response to God on religious law look for loopholes. Many are convinced that if they can cite a technical loophole, they cannot be condemned even by God if they violate a clear law. Thus some use scripture to search for loopholes instead of using scripture to grasp Gods intent. If you wish to see the inadequacy of the law and loophole approach to surrendering to God, read Matthew 5:17-48.

Often when Paul might have used an A-B-C legal approach to a significant spiritual problem, he did not. When he wrote to Christians in Rome, he declared through many approaches that they suffered from an identity crisis. When he wrote to Christians in Corinth, they did not understand who they were as a result of being in Jesus Christ. When he wrote to the Christians in Galatia, he said the way forward in Christian spirituality is not found in hitting reverse. When he wrote to Christians in Ephesus, he declared they could not become what God envisioned until they understood and trusted what God did in Jesus Christ. To the Christians in Philippi he wrote, Your quarreling will end when you focus on Jesus Christ. To Christians in Colossae he said that the meaning of Gods intent is discovered in Jesus Christ, not in the competing religious practices, the philosophy, and or the elementary principles of that day. To the Christians at Thessalonica he declared that their misunderstandings of Jesus second coming were destroying rightful hope and producing ungodly behavior. To the preachers Timothy (of Jewish background) and Titus (of gentile background), Paul encouraged them to make practical applications of faith devoted to Jesus Christ. To Philemon he wrote that regardless of the complexities, Philemon was to treat his Christian slave as a Christian brother.

Instead of laying down the law, Paul declared that the problems would be addressed by grasping Gods intent expressed through Jesus Christ. When situations seemed ideal for Paul to declare, Do what is correct, and these laws tell you what is correct! he did not use that approach. Instead, he did one or both of these things: (1) Understand and trust what God did in Jesus Christ. (2) Understand who you committed yourself to be through Jesus Christ. Perhaps both statements could be combined in this thought: You made the choice to be in Christ; honor your choice.

Betraying Concerns Built on Powerful Motivations

Why? Why do Christians do that? Do what? Why do Christians allow anxieties to determine their acts instead of allowing their faith to determine their acts?

Years ago I heard a rather common, reccurring illustration used in efforts to guilt Christians into being more evangelistic. Basically, the illustration projected what would happen to our world if each Christian converted one person to Jesus Christ in a year. Then those converted also would convert one person to Jesus Christ in a year. Then it was declared that in just a few years everyone in this world would be Christian.

To me, the powerful weakness in that illustration is the assumption that all people can be converted to Jesus Christ. Not everyone wishes to be a Christian. The truth is that some are aggressively violent in their opposition to Christian concepts, and others are totally apathetic.

Many years ago, a friend of mine was part of a mission campaign to a foreign country. He returned enthused and convicted that he should return as a full-time missionary. He told his wife that he would do anything necessary to enable her to go the next year, and he did.

The next year she went. He enthusiastically anticipated her reaction upon return. Her experience produced a reaction opposite of his. Her response: If she wanted apathy, she would stay in this country. The apathy she encountered killed that mission dream.

My anxiety for another person cannot be and will not be the basis of that persons conversion. My faith and the interaction of my faith with that person may result in his (her) conversion. Commonly, it takes faith acts in my life to produce an opportunity to share who my Savior is and why I am so devoted to him.

It is fun to be a missionary in a receptive population. Being among people who are discovering God and being baptized in the Lord Jesus Christ is exciting. However, this fun atmosphere often lasts only a short while in the most receptive places. In years of work preaching and teaching both in America and in foreign countries, I have observed a cycle. For those who happen to arrive first in a receptive area, they find a people who have been seeking. Such people listen attentively and respond quickly. However, those who have been seeking are of limited number. Soon the missionary works on two fronts: (1) Teaching responders how to be Christians, and (2) teaching gracious but cautious people who have not responded. As the converted grow in number, problems multiply in young congregations. Also, as the gracious but cautious people respond or satisfy their curiosity, they increasingly are replaced by opponents who attack and defend. Then two problems arise: (1) In the midst of this transition, the needs of the young congregations increase as the lack of teachers escalates, and (2) the missionary increasingly is viewed as a material opportunity rather than a messenger. Usually, in a relatively short time, the work is demanding, the challenges are overwhelming, and supporters wonder why conversions dwindle.

Among the many things Satan is not is stupid! He convinced a disciple to betray Jesus (John 13:26-30). He manipulated people who claimed to belong to God into killing Jesus (see Matthew 27:20 and John 11:47-50). He caused the Christian Ananias to function on ungodly motives (Acts 5:3-5). He motivated religious people to kill the Christian Stephen (Acts 7). He was the reason the apostle James was executed (Acts 12:1-3). He caused the unconverted Paul to commit hostile acts against Christians (Acts 26:9-12), and the converted Paul to suffer many things (2 Corinthians 11:24-33). He dared to seek opportunity in the Ephesian congregation (Ephesians 4:27), and these Christians needed Gods full armor to withstand his attacks (Ephesians 6:11-20). Never underestimate Satans ability to physically harm you or others who serve God!

Serving God in this world will never be simple! No matter where you serve God, the issues become amazingly similar. Is a dedication to spiritually maturing people who are in Jesus Christ as godly as a dedication to bringing people who do not belong to Jesus Christ to the Savior? Does not Matthew 28:18-20 emphasize both? Where is the godly balance between evangelism and edification? Can the pursuits of edification become selfish exercises? If so, when? Can the pursuits of evangelism become selfish exercises? If so, when? Can a person in Jesus Christ be condemned just as can a person out of Christ? If so, when? How important are godly motives to Christian existence? How important are godly motives to conversion? What role does Gods grace have in conversion and in spiritual maturing? What role does human background play in conversion and edification? What role does Gods Spirit serve in conversion and edification?

Some things are clear no matter where geographically one serves God. A Christian teaches about God because he or she loves God. A person comes to God because he or she loves God. Christian service of all kinds is founded on love of God. Those in Jesus Christ share Jesus Christ because they love God. Christians love people outside of Christ because they love God. Christians love people in Christ because they love God. Christians even demonstrate love to the unlovable because they love God. The fundamental motive for all spiritual acts is love for God.

No Christian is effective because I must to do Gods will because I am afraid to refuse God! It is expressing love because of the love of God that make Christians effective in both evangelism and edification. Spiritual effectiveness involves both knowing and being.

What Is This Choice?

The foundation of the choice is not built on questions such as Do want to go to hell? Do you want to be Gods enemy? Do you want to endure Gods wrath? Do you realize the agony flames produce?

Have modern (or postmodern) Christians concluded that the only way that they can get people to respond to God is by terrorizing them with thoughts of Satan, hell, and punishment? At times it seems this could be the Christian pitch: So you think you have known guilt as a sinner, do you? Become a Christian, and we will teach you how to really feel guilty!We will make you afraid to do anythingincluding dying!

Does that concept capture Gods good news in Jesus Christ? Did God send His son to intensify our feeling of guilt or to destroy our feeling of guilt? Did Jesus die on the cross to emphasize the impossible gulf between us and God or to bridge the gulf that separates us from God? Did God provide us a Savior to condemn us or to atone for us? Did Jesus resurrection occur to destroy expectation or to give expectation?

Those burdened need their burdens lifted. It is not terror that drives the burdened to salvation. Instead, it is the love that shows mercy and grace that leads the burdened to God. We do not become Christians to have our burdens increased, but to have our burdens lifted by a Savor sent by God. It was Jesus who said,

Come to me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. For My yoke is easy, and My load light. (Matthew 11:28-30, NASV)

The Apostle Paul wrote in Romans 8:37 (NASV):

But in all these things we overwhelmingly conquer through Him who loved us.

The Apostle John wrote in Revelation 1:5, 6 (NASV):

. . . and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by his blood, and He has made us to be a kingdom, priests to His God and Father; to Him be the glory and the dominion for ever and ever. Amen.

It was because Jesus loved the God who sent him to benefit all people that he surrendered to the cross. Read again John 3:16-21. It was because Jesus loved that he sacrificed his life. Read again Luke 23:33, 34.

When a person understands the love God has for us and the love Jesus has for us, when a person understands all God did for us in Jesus death and resurrection, the love of the Father and the son make it easy for those who struggle under their burdens to love in return. In love for the Father who sent and the son who came, it becomes a no brainer to present Gods spirit the central place in using our physical lives. Through the will of love, spirituality always becomes intentional and never accidental. It is always a matter of loving commitment and never a matter of selfish terror.