Don Friesen
My theme for September is taglines that convey a truth about the kingdom of God. A tagline is a one-liner that communicates a message succinctly and in an evocative manner. Crafting a clever tagline is particularly relevant to a world of text-messages and tweets. Some of you, of course, may consider the latest inventions, and the behaviour they foster, sure signs of the decline of civilization, but if you believe that, I've also got a tagline for you! It's actually a bumper sticker, and it reads: "Good ideas don't fit on bumpers!"
For some Christians, however, beliefs that fit on a bumper sticker are more than adequate. No need to put any effort into your faith or into your church life, even for the sake of your kids. Just teach them a few catch phrases and they're set! After all, it works in advertising. The phrase, "An apple a day keeps the doctor away" entered our language over a century ago but it was coined to sell apples. Until recently the United States Army used the recruiting slogan, "Be all that you can be" (1981-2001), which doesn't always work out all that well for many of the recruits. Then there's the Smucker's jam tagline, "With a name like Smucker's... it has to be good," an advertising agency's attempt to trade on an unusual name, the connotation being that with such an odd name the company had better produce outstanding products. Smucker's was founded by an Ohio Mennonite (Jerome Monroe Smucker) in 1897, and it has been using that tagline for over fifty years. Parenthetically, I might add that Smucker family has been very generous in underwriting Mennonite higher education.
Advertising uses clever one-liners because they work. Politicians use them for the same reason. They're powerful. They can become rallying cries. In fact, only a few months ago a presidential hopeful in Egypt called for disallowing religious slogans in the upcoming elections. ("ElBaradei calls for abandoning religious slogans," AlMasryAlYoum, Arabic Edition, Wed., 20/07/2011)
Last week I mentioned American presidential campaign slogans. Political slogans are used to highlight the party's greatest asset; often that's their leader. In 1952, for example, the campaign slogan of Dwight D. Eisenhower, a very popular figure, was: "I like Ike". When in 1956 Eisenhower ran for a second term, they used the slogan, "I still like Ike". Rallying cries, however, usually have more pep. "Sola Scriptura" was the rallying cry of the Reformation, a Latin phrase meaning "by Scripture alone," the inference being a lessening of the authority of church tradition, and a return to New Testament authority. Christian taglines and slogans today are less rallying cries and more an expression of a mission. For example, Mennonite Central Committee's tagline is, "In the name of Christ" or more fully: "Relief, development and peace in the name of Christ". One of Habitat for Humanity's taglines is "The Theology of the Hammer," inferring that this is a practical theology, providing shelter for people who find it very difficult to get into the housing market.
We may have misgivings about taglines and slogans, but we shouldn't underestimate the power of a rallying cry that captures the spirit of an age or movement. Che Guevara's rallying cry was Hasta la Victoria Siempre – "Until Victory Always!" – meaning he and his followers would not rest until capitalism was defeated. Another powerful rallying cry was Nazi Germany's Ein Volk, ein Reich, ein Führer – "One people, one empire, one leader". Or, from the French Revolution, the cry for liberty, equality and fraternity (Liberté, Égalité, Fraternité). Likewise, a suffragette slogan from 1903, "Deeds Not Words," was a call to action!
It has long been the habit of the followers of Jesus to share their faith with others. The fifth-century Saint Patrick (387-461), a foreigner imprisoned in Ireland for several years, later returned there to spread the gospel. While not much literature is extant from that period, Saint Patrick is reported to have carried an ash wood walking stick with him, and whenever he stopped to share the good news, it was his habit to thrust his walking stick into the ground and pick it up again when he left. Patrick quipped that at one particular place (Aspatria) the gospel took so long to get through to the people that the stick had taken root by the time he was ready to move on.
The missionary impulse has risen and fallen over the centuries. The missionary movement of later centuries gave rise to a host of recruits who spread out across the world to share the gospel, the air rife with rallying cries. William Carey (1716-1834), often called the father of modern missions, used the tagline, "Expect great things from God; attempt great things for God". Another missionary, C.T. Studd (1860-1931), was fond of saying, "Some wish to live within the sound of a chapel bell; I wish to run a rescue mission within a yard of hell." He had another great line: "Christ wants not nibblers of the possible, but grabbers of the impossible".
Paul's Call To Live Worthily
It's a good discipline to attempt to capture the essence of a biblical passage in one line. I suggested, last week, that the essence of our reading from Romans (14:1-12) conveyed the message, "No judgments, full accountability". In other words, our's is not an "anything goes" spirituality, but we are not the accountants! Until the day of ultimate accountability Paul urges us to go easy on judgments we make about each other!
This morning I want to focus on our reading from Philippians. The text begins with some personal reflections. Paul writes this letter from prison. The fact that he doesn't know whether or not he will be released from prison prompts Paul to reflect upon death. Death at the hands of the Roman authorities was a very real possibility, but Paul writes with an extraordinary sense of freedom, saying, "for to me, living is Christ and dying is gain." (Philippians 1:21) In other words, "living to me means simply ‘Christ,' and if I die I should merely gain more of (Christ)." (PHL)
The key verse of this passage appears to me to be verse 27, because it signals the theme of much that follows. Paul writes, "Live your life in a manner worthy of the gospel of Christ...." (Philippians 1:27) Other translations read: "Conduct yourselves in a manner worthy of the gospel of Christ...." (NASB) Or "Live in a way that brings honour to the good news about Christ...." (CEV) Or "Make sure that your everyday life is worthy of the gospel of Christ...." (PHL)
I suppose that in general Paul's injunction means that our lives are supposed to reflect and reveal, in tangible ways, the teachings and character of Jesus. Living contrary to his teaching, or exhibiting characteristics that are not Christlike will not bring honour to the gospel! This message was important to Paul, for he also mentions it in his other letters. To the Ephesians he writes, "I ...beg you to lead a life worthy of the calling to which you have been called...." (Ephesians 4:1) To the Colossians he writes, "Lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God." (Colossians 1:10) Similarly, to the Thessalonians, Paul urges and encourages, even pleads with them, "Lead a life worthy of God" (1 Thessalonians 2:12), and he assures them: "To this end we ...pray for you, asking that ...God will make you worthy of his call and will fulfill by his power every good resolve and work of faith...." (2 Thessalonians 1:11)
Later in Philippians Paul provides a hint as to what constitutes worthiness, saying, "Whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things" (Philippians 4:8) – these goals that are worthy of praise.
One way to get a grasp of what is worthy may be to look at its opposite. A seaworthy vessel, for example, is one that can withstand the raging storms at sea. A vessel which cannot withstand stormy weather doesn't hold water! Or rather, it does – which is the problem!
Our Old Testament reading also provides an example of unworthiness. It's from the story of Jonah, who over the course of a short story goes from unpromising to pathetic! The New Testament Prodigal Son knew he was unworthy; "I am no longer worthy to be called your son," he said to his father. (Luke 15:19) Jonah, however, bears closer resemblance to the whiners in today's Gospel reading. It's not fair! Johnny got more cake than I did!
Jonah, by the end of his story, is sulking in the shade of a tree, oblivious, it seems, to the amazing transformation of the previously warlike Ninevite society. Resistant to God's calling, the reluctant and irresponsible Jonah is much more concerned with his own comfort. He looks ridiculous!
When in Philippi, Do as the Romans Do
I think that further insight into what is worthy of the gospel can be unearthed from the Philippian context. Philippi was a Roman colony. It had a Greek name, named in honour of the father of Alexander the Great, but it had been founded and was controlled by Rome. The purpose of these Roman colonies was to establish in a barbarian region a community that was inspired by the ideals of Rome. You could find these strategically-placed colonies in a variety of settings, but they all remained distinctly Roman. The citizens of Philippi were living in Greece, but they thought of Rome as their native land – the land to which they belonged, in whose census records they were enrolled, whose language they spoke, whose dress they wore, by whose laws they were governed, whose protection they enjoyed, and whose emperor they worshipped.
The expression, "When in Rome, do as the Romans do" (si fueris Romae, Romano vivitomore; si fueris alibi, vivito sicut ibi) dates from the fourth century, and is attributed to Saint Ambrose (339-397). It stems from his willingness to be liturgically flexible. He told a fellow church leader (Augustine of Hippo), "When I am at Rome, I fast on a Saturday; when I am at Milan, I do not. Follow the custom of the church where you are," he advised. "When in Rome, do as the Romans do" is good advice if you want to adapt to a setting that is not your own. The Roman colonies, however, were established to prevent such adaptation. And so, if you're in Philippi, you do, not as the Philippians might do, but as the Romans do. It's like some people who, even though they've lived in Ottawa for decades, still act like they're from Saskatchewan.
A Roman colony was a little bit of Rome away from Rome. Some years ago Dorothy and I were invited to the American embassy to celebrate July 4. It was a great party. The dance band was from South Carolina. The five food tents featured fare from the southern USA, like boiled peanuts, which didn't really catch my fancy. The paper plates were imprinted with the American flag, as were the napkins, and so on. It was a grand display of Americana on Canadian soil, but that's par for the course for embassies. Embassies are little replicas of the countries they represent.
Paul himself was a beneficiary of Roman citizenship. It was at Philippi that Paul first invoked his right of Roman citizenship (Acts 16:20-39). When he did it again, this time in Jerusalem (22:22-29), the officer in charge was surprised to discover that Paul had been born a Roman citizen; he told Paul, "It cost me a large sum of money to get my citizenship." (22:28) It was considered a matter of enormous pride and privilege to be a Roman citizen.
Our Citizenship Is in Heaven
Paul plays upon this pride of citizenship. The word (politeuomai) he uses when he says, "Conduct yourselves in a manner worthy of the gospel of Christ" (NASB) means, literally, "to behave as a citizen of a polis," the Greek word from which we get the word, "political," and which means "city". Paul does not use the normal Greek word for "conduct". He uses a word that invokes the connotation of citizenship. You are to conduct yourselves in a manner that would be proper behaviour for a citizen of a certain city-state.
The word Paul uses is key to the whole book of Philippians, for he goes on to say that as Christians "our citizenship is in heaven" (Philippians 3:20) The word Paul used resonated with the Philippians; they immediately understood Paul's analogy. They lived in Philippi, but held Roman citizenship. They lived on earth but they held citizenship in heaven, in the kingdom of God. And just as Roman citizenship determined their everyday behaviour in Philippi, so their citizenship in the kingdom of God determined, and often changed, the way they thought and acted, wherever they lived.
Another way to translate Paul's injunction to "live your life in a manner worthy of the gospel of Christ" (Philippians 1:27) would be to encourage Christians to live as worthy citizens of the gospel of Christ. Paul is telling the Philippian believers, "You prize your Roman citizenship. How much more must you prize your citizenship in Christ's realm." "You're proud of your status," Paul implies,"but bear in mind that what matters more is the fact that you are citizens of the kingdom of God.
We have two citizenships. We have our Canadian citizenship, and we have our citizenship in the kingdom of God. Just as Canadian citizenship has requirements – that you be of a certain age, have lived here for at least three years, must know English or French, must acquaint yourself with the rights and responsibilities of citizenship, take a test, and so on – so too our citizenship in the kingdom of God has requirements. We live in two realms at the same time, in a city of this world, as well as the city "whose architect and builder is God." (Hebrews 11:10)
The Gospel of John expresses it another way, saying that we are in the world, but not of the world. (John 17:14-18) "My kingdom," Jesus told Pilate, "is not of this world." (John 18:36, RSV) "Do not be conformed to this world," Paul told the Romans, but be transformed by the renewing of your minds, so that you may discern what is the will of God...." (Romans 12:2) Every citizenship has its requirements, but our heavenly citizenship comes first, and informs, governs, and illuminates everything else. Paul could well have told the Philippians, "When in Philippi, do as the Romans do – but do it worthily, and as the Roman Christians do."
Are there any Lost Colonies of Heaven?
There is a letter that was written sometime in the first several centuries of Christianity that describes the Christians of that day in this way: "Christians are indistinguishable from other(s) either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life.... With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in.... And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labour under all the disabilities of aliens. Any country can be their homeland.... They pass their days upon earth, but they are citizens of heaven." (A Letter to Diognetus)
It's good to hear that testimony, because the Apostle Paul was concerned that the Christians of his day were not pressing "toward the goal" with much vigour. (Philippians 3:12 and 14) They were living as full-fledged citizens of pagan Greece and Rome – and enjoying it! They were allowing the world around them to shape them. They no longer cared what might be worthy of the gospel of Christ. Some of these "colonies of heaven" were in danger of becoming lost colonies!
One of the mysteries of North American history is the puzzle of the "lost colony" of Roanoke Island. Sir Walter Raleigh (1554-1618) established a British colony on Roanoke Island – off the North Carolina coast – in the sixteenth century. However, the severe winter and rugged conditions prompted the colony to send some of their number back to England to secure supplies. Their return, however, was delayed by four years, and then they couldn't find the colony! It had disappeared! And to this day the disappearance of Roanoke Island remains a mystery.
Christian congregations can also become lost colonies. The seven churches of Asia to whom the book of Revelation is addressed also disappeared. Christianity initially spread into northern Africa, but many of those places are no longer Christian. Mennonites in Europe – in Holland, specifically – lost a hundred churches in a hundred years! That's one church closing down every year for a century! The recent issue of the Mennonite Brethren Herald has an article about dying churches, pointing out that between the year 2000 and 2005 in the United States an average of 3,707 churches closed each year. In Canada, the numbers are even more discouraging. The United Church of Canada, at one time the largest Protestant denomination in our country, with almost 7,500 local churches in 1927, now has about 3,400 – less than half! Since 1965 active church participation in United churches nationwide has gone from just over a million, to slightly more than 500,000. (Phil Wagner, "A eulogy for dying churches," MB Herald, September, 2011, Volume 50, Number 9)
Some churches naturally come to the end of their span of life, having borne witness, faithfully, until a variety of challenges led to their demise. As the article says, "It's sometimes better to let something die, celebrate what was once vibrant and used for the glory of God, and stop artificially propping up what should be eulogized." The church is an organism, subject to both birth and death. There is another reality, however, and that is that for most churches aging buildings and pastoral salaries cannot be carried by an ever-dwindling, distracted, and disengaged membership.
If we neglect our high calling as a colony of heaven on earth, and take on the form of godliness but without its power (2 Timothy 3:5), we too might be hard to find when Christ returns. No doubt some of our embassies abroad are sent scurrying when they receive word that the Prime Minister may visit, and it's only when he leaves that they can get on with their work. We too may find it irksome when our Lord returns. We had things running very much to our liking, living in a manner worthy of our wants and desires. Just like Dostoevsky's brazen Grand Inquisitor was irked when Jesus returned, and the Inquisitor patiently explained to him why things as-they-are were worthier than the claims of Jesus' gospel.
Stand Firm, Be of One Spirit, and Press toward the Goal, with Confidence
How then do we live a life worthy of our calling? Well, there are some hints in what follows Paul's call to live worthily. "Whatever happens" (Philippians 1:27, NIV), writes Paul, "live your life in a manner worthy of the gospel of Christ, so that ...I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, and are in no way intimidated by your opponents." 1:27-28)
Paul expects the believers in Philippi to nurture a depth of faith that will empower them to "stand firm". He expects them to exhibit unity, unity of spirit, mind, and action. He expects and encourages confidence in God, such that they can withstand, with courage, any opposition that comes their way.
What is the lesson for us? What do citizens of heaven do, whether in Rome, Philippi, or Ottawa? How can we live worthily of our calling? Paul's answer: Exude a depth of faith, a robust unity, and confidence in God. "Don't worry about anything," he writes, "but in all your prayers ask God for what you need, always asking ...with a thankful [and expectant] heart. And God's peace, which is far beyond human understanding, will guard your hearts and your minds in Christ Jesus." (Philippians 4:6-7, TEV / NRSV)
AMEN