In the most recent issue of Religion & Liberty, the “In the Liberal Tradition” section profiles Metropolitan St. Philip II of Moscow for his defense of faith and freedom in the face of the tyranny of Tsar Ivan IV, known to history as “Ivan the Terrible.” In contrast to Ivan, who used his power to oppress his own people, Philip taught, “He alone can in truth call himself sovereign who is master of himself, who is not subject to his passions and conquers by charity.” Among the many spiritual disciplines of the Orthodox Christian spiritual tradition geared towards freeing a person from being “subject to his passions,” we can see Philip’s love of labor in his many projects at the Solovki monastery in the years before he was made Metropolitan of Moscow. (more…)
Today is Maundy Thursday in the Western church. One account of the origin of the unique name for this day is that comes from the Latin word mandatum, which means “command.” The command referred to here is that contained in John 13:34, “A new command I give you: Love one another. As I have loved you, so you must love one another.”
There’s a sense in which this command isn’t new, of course. The basic obligations to love God and love our neighbors were constitutive of the covenantal community from the era of the Old Testament. Consider, for instance, Leviticus 19:18, which enjoins the Israelite to “love your neighbor as yourself.”
As Cornelis Vonk writes of the Torah, “It acquaints the church of today with her God, Yahweh, the Creator and Giver of life, who also has shown himself to be a Lover and Preserver of life, of genuine human life. We know that he loved life so much that he sent his own Son so that we might have life.”
So while there is continuity with the old dispensation of the covenant of grace, there is something really new about the commandment as well. Just as we refer to the era of salvation history ushered in by Jesus’ birth, life, death, and resurrection as the “new” covenant, so this new commandment takes up the obligations of the old covenant and displays them in a new way.
The most obvious new way in which this love is displayed is in the life and work of Jesus Christ himself. This is what is “new” about the new commandment: Jesus himself is basis and the model for our love.
Over the rest of this Holy Week, consider just what that love means: “Greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13 NIV).
But just as in the old covenant, the covenantal relationship isn’t just about God and the individual person. We are to “walk before” God, to love God “with all your heart and with all your soul and with all your strength and with all your mind.” But just as Jesus’ example shows us, this love must be expressed in the context of community. There must be “others” for us to love, “friends” for us to show our sacrificial love to.
This is the new community created in the new covenant of Christ’s blood, governed by the new commandment: “As I have loved you, so you must love one another.”
Willard goes on to explain how God does not wait for Christians to use business as a means for serving the needs of the world:
If God wasn’t in business it wouldn’t even be there. It has this natural tendency to reach out to the neighbor and the neighbor and the neighbor and the neighbor all around the world. That’s in the nature of business…It’s like most of God’s operations, they are running beyond the conscious motives of the people who are doing it.
Business is a primary moving force of the love of God in human history, and it doesn’t wait until Christians get a bright idea about it…It’s just there. That’s God. That’s the kingdom of God at work…We have to recognize that God is always out front of the church and he’s working in many ways.
Yet even though God doesn’t wait for us to perform his work, this needn’t lead us to throw up our hands. Rather, such truth should inspire us to be more active and discerning in the larger economy. Through the work he’s already doing, God is openly inviting us to participate. (more…)
We are now witnessing how some make the tie between human tragedy and federal spending. Just yesterday, Senate Majority Leader Harry Reid shamelessly implied that the accident that killed seven Marines in Nevada is tied to spending cuts from sequester. Hollywood actor Harrison Ford lamented that “accidents are going to happen” in aviation because of sequester. It’s almost if more government spending is needed to appease the wrath of the Divine State. If not appeased, wrath will reign down on humanity and nature if not given due alms. We know from Exodus that the Lord our God is a jealous God, but is the federal government a jealous god too? Slowing the rate of growth of this god stirs up anger.
We are being told by lawmakers and citizens that we can’t afford to cut federal spending. Never mind that almost every single American has noticed no change from a paltry and temporary slowing growth rate from sequester. But we are told it’s far too dangerous for our safety and humanity’s future. Never mind that we read absurd stories daily about federal spending initiatives that study why lesbians are fat or why they drink more than the general population.
Washington now has the inability to come together to at least make any responsible strides to curtail our spending crisis. Even throughout American history it has generally been understood by both parties that the federal government can’t or shouldn’t solve all of our problems. Instead, we see lawmakers almost ritualistically dancing on the dead bodies of innocent victims in their call for more spending and government involvement in our lives. It’s becoming a gruesome cult like practice.
In Ideas Have Consequences, Richard Weaver declares, “It is likely that human society cannot exist without some source of sacredness. Those states which have sought openly to remove it have tended in the end to assume divinity themselves.”
This summer I am teaching a class at Acton University titled “Religion and Presidential Politics in the Modern Era.” I’ll touch more upon the the topic of divinization of government in that lecture.
We’re witnessing increases in attacks on religious liberty, sin taxes, and massive centralization and debt. We need to ask ourselves going forward if a jealous government god is going to want to continue to compete with the Church?
Michael Matheson Miller, Acton’s Director of Media and PovertyCure, joined host Hugh Hewitt on the Hugh Hewitt Show this afternoon to discuss the election of Pope Francis, and how his experiences in Argentina may influence his actions as Pope in addressing issues of poverty. He notes that Pope Francis is not a proponent of Liberation Theology, and quotes the new Pope’s earlier writings:
We cannot truly respond to the challenge of eradicating exclusion and poverty if the poor continue to be objects, as targets of actions by the state and other organizations in a paternalistic and aid based sense, instead of subjects in an environment where the state and society create social conditions that promote and safeguard their rights and allow them to build their own destiny.
Listen to the full interview here:
Over the last 20 years, prison ministry has finally gotten back on the church’s agenda. There are not only large, national ministries like Bill Glass Champions for Life, Kairos, Prison Fellowship and Crossroad Bible Institute, all dedicated to preparing inmates for reentry, but also thousands of smaller groups and churches going into prisons and jails to bring the Good News.
Jim Liske, the current CEO of Prison Fellowship, hosts the series, which includes a session on “Compassion,” featuring Chuck’s story from political insider to prison insider…and beyond. As Chuck says, “I did everything my way. And it crashed and burned.”
For a preview of the session on compassion, check out the video featuring Chuck, “Like I Am.”
This month marks the 1,700th anniversary of the Edict of Milan. While much debate surrounds the relationship of Church and state in Christian Rome, even key figures like the Emperor Constantine (traditionally considered a saint by both East and West), the Edict of Milan is something that anyone who values liberty, religious liberty in particular, ought to commemorate as a monumental achievement. While a previous edict in 311 had offered some toleration to Christians, who spent almost their first 300 years having to fear for their lives any one of many local outbreaks of persecution that periodically plagued Pagan Rome, the Edict of Milan for the first time granted the Church the same status, including property rights, as other religions. It did not establish Christianity as the state religion (that would not happen until the end of the fourth century). Even then, the history, like all history, is messy. Often different emperors had widely different practical perspectives toward their role (or lack thereof) in religion. As Lord Acton has stated, liberty is the “delicate fruit of a mature civilization,” and that includes religious liberty and Christian Rome. In all cases, it was not a total separation of Church and state, but it was an achievement, a maturation if only for a time, that marked the end of centuries of martyrdom for Christians in the Roman (now Byzantine) empire. (more…)