The
politician was talking about making tough political choices. So the
reporter asked for an example. Immediately the politician began
talking about how people were having a hard time in the present
economy. Finally, the reporter interrupted to say, “I didn't ask
you to give me an example of a tough political challenge. I asked you
for an example of a tough political choice.” At that point, the
politician began to equivocate.
The
first step to getting the right answer is asking the right question.
You'd think that was obvious but many things conspire to deflect our
attention from asking the proper questions. Advertisers rarely want
people to ask essential questions about their products. They want you
to ask if the product is attractive or cool or popular or sexy. I
remember computer and phone commercials making a big deal out of all
different colors their products come in. Nothing was said about how
well the computer or phone actually works, which matters a lot more than
how it looks. But everything from cars to candidates is marketed on
superficial qualities. Indeed, studies have shown that most people
vote on the basis of whether they like a candidate rather than
whether they agree with his or her positions on issues. They elect
the one they'd want to have as a dinner guest rather than the one
who'd make a good leader.
Unfortunately,
people also tend to put superficial considerations before essential
issues when it comes to ethical and theological questions. C.S. Lewis
points out that people often ask whether a behavior or practice or
concept is modern or scientific or patriotic or conservative or
progressive, rather than whether it is right or wrong, true or false.
Today's
lectionary passages all revolve around the importance of asking the
right questions. In the Track 1 passage from Exodus 1:8-2:10, the new
Pharaoh is concerned about the growth of the Hebrews in Egypt. He is
especially worried about the number of males born, because they could
grow up to be fighters. So he tells the midwives to kill every male
newborn. But the midwives feared God more than the tyrant who ruled
their country. At the heart of their acts of civil disobedience is
the question as to who is the ultimate authority: God or government?
This
may be a no-brainer but throughout history people have gotten the
answer wrong. Loyalty to one's country is often unquestioned. Many
people think God and country just go together naturally, so one can't
conceivably contradict the other. During the Second World War, the
population of Germany was for the most part convinced that the aims
of their leadership was in concert with God's plans. Of course, any
churches that refused to sanctify the Nazi program were outlawed.
Today
in China there are 5 carefully controlled denominations sanctioned by
the government. There are also numerous underground home churches
where people are free to preach and interpret Scripture apart from
government supervision. The penalty for being caught worshiping in a
house church is being sentenced to a labor camp. Dozens of pastors
are imprisoned each year.
Even
in the U.S., Christians have been split on various government
policies and laws. Long before abortion and gay marriage, some
Christians have opposed the government on matters like slavery, war,
race, labor and immigration. During World War 1, due to the Sedition
Act, you could be imprisoned for being a pacifist. The Rev. Martin
Luther King and many of his followers were beaten, sprayed by high
pressure water hoses, attacked by police dogs, and incarcerated
for peacefully demonstrating against racial discrimination. In each
case, people had to ask if they would obey what they considered
unjust laws or obey God's laws. And they had to face some very
serious consequences for doing so.
We
like to think of our country as a Christian one. Jesus lived in a
Jewish state. But even in so-called religious countries, when
national interests are at variance with Biblical morality,
governments opt to follow their political agendas. Caesar will go
along with Christ only so long as Christ is on Caesar's side. But
eventually there will be a parting of the ways. And when that happens
we have to ask the right question: to whom do we owe our ultimate
allegiance—the State or the Lord?
In
our passage from Romans 12:1-8, Paul has come to the part of his
letter where he lays out the ethical implications of the theology he
has been expounding. How do citizens of the Kingdom of God live in
the kingdoms of this world? Reinhold Niebuhr delineated 5 models of
for the relationship between Christ and culture. Since any human
culture contains things both good and bad, both the results of common
grace and the effects of the Fall, should we embrace culture, reject
it, cooperate with it, transform it or live in a paradoxical
relationship with it? Whatever we do with it, Paul tells us not to be
conformed to it. The Greek word for “conform” means “to take on
a similar pattern.” One of the temptations the church faces is that
of imitating earthly models. At times it has imitated worldly
empires, the military, and successful businesses. The problem is not
that of using good ideas of other sources but of assimilating the
culture of other organizations. The goal of an empire is to expand
and to take over smaller countries. The culture of the military is
that of unquestioning obedience to a rigid chain of command. The
bottom line of a business is an ever expanding marketshare and an
ever increasing income. And, as we've seen all too often, morality is
never the primary consideration in any of those organizations. In
fact, whatever the original purpose of an organization was, in the end the prime directive becomes ensuring the
continued existence of that organization. And that end justifies any
means that promises to help achieve it. We see enough of that in the
world. We don't need it in the church.
It's
already there, of course. Just as you wish to get a boat into the
water without getting too much water into the boat, the problem has
always been to get the church out into the world without getting too
much of the world into the church. So what should we do instead of
conforming to the world? Paul says, “be transformed by the renewing
of your minds.” The word for “renewal” could be translated
“renovation.” We don't let the world change us but we let the
mind of Christ transform us into his way of thinking. And the mind of
Christ, as Paul reminds us in Philippians, is one of humility,
service and self-sacrifice. Jesus is the incarnation of the God who
is love. Rather than worry about merely perpetuating the church as an
organization, rather than just imitating human institutions and
appropriating their attitudes along with their insights, we must make
sure the purpose of the church remains being the Body of Christ, the
embodiment of his transforming Spirit, in this world. But that begs a
question, one which underlies all the others and which is the focus
of today's gospel (Matthew 16:13-20).
Jesus
asks his disciples who the general public says he is. They give
various answers. Then Jesus asks, “But who do you say that I am?”
We know what Peter said. But what would those in the church today say
if Jesus were to put the question to them? Some would say he was a
great teacher. Some would say he was a pagan concept adapted by the
church. Some would say he was a failed revolutionary who nevertheless
had some good ideas. And some would agree with Peter: “You are the
Messiah, the Son of the living God.” The problem is that if you
give something radically different than the Petrine answer, you
cannot affirm that Jesus is Lord. You may admire and agree with a lot
of what a great teacher says, but you are not obligated to do
everything he says. The same applies to all answers that fall short
of acknowledging Christ as the Lord of all.
And
if you ask me, the demotion of Jesus that has occurred in Western
society and in the church has less to do with legitimate doubts and
more to do with our wanting a way out of total obedience to Christ.
We want to pick and choose what parts of his teachings we will
concentrate on, whether social justice or personal morality, activism
or piety. And we can't do that if Jesus is God incarnate. We can't
cherry pick among issues such as poverty, sexual morality, social
inequality, personal responsibility, political action, private
charity, supporting the environment and supporting the family. We need to stop narrowing down God's concerns to match ours. Instead we must demand
justice from those in power, challenge the oppressed to forgive,
preach repentance to all, and work for peace and reconciliation.
Asking
the right questions goes a long way towards solving any problem.
Today we have considered 3 big questions to ask ourselves. When human
authority and Biblical morality clash we need to ask “Whom
ultimately must we obey?” When we encounter the power and allure of
the world, we must ask ourselves, “Are we merely imitating the ways
of the world, or are we letting the mind of Christ transform
ourselves and our thoughts, words and actions?”
And
underlying these questions we must ask ourselves “Who do I think
Jesus is?” If we think he is just a great teacher or a supreme
example of humanity, then we can depart from his ways when we feel
differently than he about some issues. And there is a long history of
so-called Christians ignoring Jesus' commands to treat others as we
wish to be treated, to love our neighbor as ourselves, to put up the
sword, to turn the other cheek, to give generously to the poor, to
feed the hungry, to visit those in prison, to welcome the alien, to
forgive those who sin against us, to love one's enemy, to repent, to
deny ourselves and to take up our crosses. The failures of
Christianity are largely failures to obey Christ's commands and to
live according to his Spirit.
But
if we acknowledge him as the very embodiment of our loving Creator,
the perfect sacrifice for our sins, our risen Lord who will come
again to judge between the eternally alive and the spiritually dead,
then we must commit ourselves to bringing all of the
gospel—repentance, self-sacrificial service, and liberation from
all sins, personal and social—to all of our lives. If we can't,
then we must question whether we are Christians at all.