Christian Pacifism

The first observation to be made is that we Christians understand Scripture as both prescriptive (God telling us what is in His will) and prohibitive (what is outside His will).  Sometimes, however, Scripture is explicitly neither; that is, it is silent in terms of overtly prescribing or prohibiting something.  

      Being a policeman or in the military perhaps falls into this category.  But, implicitly, there is plenty Scripture has to say about pacifism and avoiding violence, even in terms of the righteous use of force.   What, then, can we infer from the warp and woof of Scripture concerning this?

This avoidance of violence and force for any reason is known as Christian Pacifism, which has a long history in the life of the Church.  Some of core scriptures for this movement in Christianity are…

 ‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” ³⁹But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; ⁴⁰and if anyone wants to sue you and take your coat, give your cloak as well; ⁴¹and if anyone forces you to go one mile, go also the second mile. (Matt 5:38-41) (Sim… Lk 2:27-29)

‘You have heard that it was said, “Love your neighbour and hate your enemy”. But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous’ (Matthew 5:43-45).

Put your sword back into its place; for all who take the sword will perish by the sword. ⁵³Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? (Matt 26:52-53)

Bless those who persecute you…. (Rom 12:14)

Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. ¹⁸If it is possible, so far as it depends on you, live peaceably with all. ¹⁹Beloved, never avenge yourselves, but leave room for the wrath of God;^* for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ ²⁰No, ‘if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.’ ²¹Do not be overcome by evil, but overcome evil with good. (Rom 12:17-21)

The Christian Pacifist movement has over the life of the Church taken these passages seriously, and taken to heart the call to model our lives on Christ and to understand the Church to be under the Lordship of the “Prince of Peace.” The Church it its early centuries was in many quarters therefore in opposition to military service.

But does this mean that we Christians living in this world should not resist evil with all our might when called upon to do so?  One would think resisting evil to be a primary Christian duty.  Scripture says our battle is with “principalities and powers in the spiritual realm.”  This spiritual realm all too often operates through real flesh and blood.  We sometimes have to put on the “whole armor of God,” in very real and worldly ways in our defense against these things.  History has even shown the necessity of killing our enemy while ostensibly loving them at the same time.  And, of course, there are issues of justice, defense of the helpless, maintenance of order, and the preservation of the common good to be considered. 

We should also note that the police and military are extensions of governing authorities, which according to Scripture are ordained by God.  Romans 13:4-5 says, 

For it (the governing authority) is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authority does not bear the sword in vain!  It is the servant of God to execute wrath on the wrongdoer.  ⁵Therefore one must be subject, not only because of wrath but also because of conscience.

Here is an interesting paraphrase of this passage from Peterson’s The Message:

The police aren't there just to be admired in their uniforms. God also has an interest in keeping order, and he uses them to do it. That's why you must live responsibly—not just to avoid punishment but also because it's the right way to live.

We live in a real world with a real devil prowling about.  The Christian tradition has generally been very practical about his reality.

On Being Anglican

Caveat

This discussion is on classic, orthodox Anglicanism.  Like some other mainline denominations, Anglicanism in some circles is redefining itself around modernist thought.  Modernist theology sees truth as relative and considers the Apostolic witness to Truth as revealed in Scripture as potentially outmoded, depending on modern experience and knowledge.   The central feature of the modernist faith is “comprehensiveness” and “inclusiveness,” with theological barriers discounted or removed altogether.  This is very different from orthodox Anglicanism and the great majority of worldwide Anglicanism.  This is very different from what is believed and expressed at the Church of the Holy Trinity.

Anglicanism is susceptible to a modernist re-interpretation of the faith because of its history of comprehensiveness dating to the Protestant Reformation.  This, however, requires a redefinition of what we know of as Anglican Comprehensiveness.  Dr. J.I. Packer and The Rev. John Stott, Anglicanism’s foremost contemporary theologians, have distinguished between two kinds of comprehensiveness.  Dr. Packer refers to Principled Comprehensiveness and Unprincipled Comprehensiveness.  Classic Anglicanism is based on Principled Comprehensiveness, which insists on agreement and unity in the biblical fundamentals of the faith while allowing liberty on issues of secondary doctrine and practice. This is what Post-Reformation theologian Richard Hooker, in helping forging a “Via Media” between Puritan and Catholic factions in England, described as “Adiaphoa,” (Greek meaning “things indifferent”,) by which he meant those things beyond what is attested to in Scripture and open to choice and preference.

Anglican Calling and Destiny

Our calling and destiny as Anglican Christians is not distinguishable from that of all Apostolic Christians everywhere and throughout time:

·         Our calling is to be formed into the Image of Christ through the Holy Spirit working in us.

o   2 Corinthians 1:2022    For in him every one of God’s promises is a ‘Yes.’ For this reason it is through him that we say the ‘Amen’, to the glory of God. ²¹But it is God who establishes us with you in Christ and has anointed us, ²²by putting his seal on us and giving us his Spirit in our hearts as a first installment.

·         To become a New Creation in union with the God who created us for that purpose

o   Ephesians 1:10-14    In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, ¹²so that we, who were the first to set our hope on Christ, might live for the praise of his glory. ¹³In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; ¹⁴this is the pledge of our inheritance towards redemption as God’s own people, to the praise of his glory.

·         To know ourselves as a people redeemed by the blood of Christ.

o   Ephesians 2:13    But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

·         Submitted to the Lordship of Christ

o   Philippians 2:10-11    so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, ¹¹ and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

·         We are called to share the Good News of Christ

o   Matthew 28:19    …make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

·         To carry out the continuing work of Christ in the world

o   Ephesians 3:10-12   …so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places. ¹¹This was in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, ¹²in whom we have access to God in boldness and confidence through faith in him.

·         To be in the fellowship of believers and part of the Body of Christ

• Acts 2:42-47    They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.  Life among the Believers
• Awe came upon everyone, because many wonders and signs were being done by the apostles. ⁴⁴All who believed were together and had all things in common; ⁴⁵they would sell their possessions and goods and distribute the proceeds to all, as any had need. ⁴⁶Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous^* hearts, ⁴⁷praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.

·         And finally, to be counted among the eternal Communion of the Saints of God.

o   Ephesians 2:19-20       So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, ²⁰built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.

Anglican Identity

·         We are part of the one, holy, catholic (universal), and apostolic Church

o   One:    Ephesians 4:4-6    There is one body and one Spirit, just as you were called to the one hope of your calling, ⁵one Lord, one faith, one baptism, ⁶one God and Father of all, who is above all and through all and in all.

§  We see ourselves as one tradition among many in the Body of Christ

o   Holy:   2 Peter 2:5,9  …let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ… you are a chosen race, a royal priesthood, a holy nation, God’s own people…

§  Sanctified by the presence of the Spirit of Christ… called to be holy in the presence of a holy God.

o   Universal:    Mark 16:15    And Jesus said to them, ‘Go into all the world and proclaim the good news to the whole creation.

           

o   Apostolic:   Acts 2:42    They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.

§  Committed to receiving and passing on to future generations the Faith once delivered to the Apostles.

·         We are Trinitarian.

o   John 14:16-17    And I will ask the Father, and he will give you another Advocate, to be with you forever. ¹⁷This is the Spirit of truth…

·         We are Biblical.

o   Romans 10:8    …The word is near you, on your lips and in your heart…

§  As Anglicans we see Scripture as…

·         Clear

·         Sufficient

·         Supreme

·         Transformative

·         We are Sacramental.

o   Matthew 28:19     Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…

o   Luke 22:19      Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’

·         We are Creedal.

o   Credo, meaning “I believe…The creeds are an ancient summary of our basic biblical beliefs:

§  The Nicene Creed is the creed of the universal Church and is used at the Eucharist.

§  The Apostles’ Creed is the ancient creed of Baptism; it is used in the Church’s daily worship to recall our Baptismal Covenant.

·         We are Liturgical and in the Prayer Book Tradition (The Book of Common Prayer)

·         And finally, Anglicanism is Comprehensive

o   Reformed (Evangelical)

§  Reformation heritage- roots in the English Reformation

§  Look to the authority of Scripture

§  Know the priesthood of all believers.

§  See ourselves as Justified before God (saved) by grace through faith in Christ.

o   Catholic    (Anglo-Catholicism)

§  Continuity with the Ancient Church

§  The efficacy of traditions not contrary to Scripture

§  Sacramental grace

§  An expression the “Patristic” and “Creedal” Faith of the universal Church.

§  Apostolicity expressed in the doctrine of Apostolic Succession and Historic Episcopate.

o   Charismatic

§  The process of sanctification through the power and presence of the Holy Spirit.

• Expecting God to act among his people.
• Emphasis on the gifts of the Holy Spirit
• Emphasis on God’s immanence

Sermon: 6th Sunday of Easter (Year A)- John 14:15-2, The Advocate

Since the early centuries of Christianity, understanding God as Trinity has been a hallmark of the orthodox faith.  By orthodox I am referring to the faith once received by the Apostles, handed down through the generations, inspirationally written down (codified) in Scripture, and consistently interpreted and used by God’s people, the Church, down through the generations.  The Orthodox Faith has a distinctively Trinitarian shape to it.  This is why the great creeds of the Church have a Trinitarian form.  This church family here on Merovan Drive was named Holy Trinity because there was a deep desire to remind ourselves that we are to faithfully reflect the Trinitarian faith that was once received by the Apostles.

The Gospel this morning is a wonderful expression of this Trinitarian Faith:  “Jesus said to his disciples, ‘If you love me, you will keep my commandments.   And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth…”  Jesus comforts his disciples by telling them that the Father will send the Holy Spirit, the third person of the Trinity, which here he calls the Advocate or Counselor.  The word in the original Greek translated here in the NRSV as “Advocate” is Paracletos, or in English, “Paraclete.”  Jesus goes on to talk about the Holy Spirit four more times in this his farewell discourse to His disciples (John 14:25-26, John 15:26-27, John 16:5-11 and John 16:12-15). 

The King James Version of the Bible translates Paracletos as “Comforter.” Although this meant something a bit different when this translation was rendered 400 years ago, to the modern ear this sounds like the Holy Spirit’s job is one of just being a patient, tender and compassionate companion.  God’s indwelling presence is definitely these things to the believer, but those of you who have been intentional about walking the Christian walk know that the Holy Spirit’s work in our lives goes far beyond this.  The Holy Spirit also comes to prod and poke us out of our spiritual lethargy, to rally us forward, change us, give us new heart, to empower us to be the “new creation.”  God meets us where we are not to mollycoddle us but to call us forward into something better. He has a plan to heal us, perfect us, and give us a purpose and a mission.

I have seen the Holy Spirit do this healing, growing and transforming work in many of your lives.  But it is also true that some of you have grown little.  This is the way it is in all fellowships, but how do we explain the difference?  One can say that church is not a priority in one’s life, or that he or she is in a different place spiritually, but for the Christian it comes down to yieldedness to the Holy Spirit.  We all posses the Holy Spirit by virtue of our faith and baptism; so our growing in Christ (or not growing in Christ) is a not a function of how much of the Holy Spirit we have, but a function of how much the Holy Spirit has of us.   

In this passage today, Jesus calls the Holy Spirit the Spirit of Truth.  Sometimes we are guilty of not submitting to the Truth the Holy Spirit brings.  We are guilty of replacing God’s truth with our own version of truth.  Many of us in this world believe what we want to believe rather than what the Lord reveals to us as truth.  Take the huge issue of sexuality today.  The church teaches biblical boundaries around human sexuality.  Why?  On what authority?   To what end?  Until we seek to form our minds around the mind of God and submit to the Truth of God born witness to by the Holy Spirit, we will not see life from God’s perspective nor know the answers to these questions. Again, it is a matter of being yielded to the Holy Spirit and obedient to Christ as Lord of our life.

The ministry of the Holy Spirit as we have talked about it here should saturate every aspect of the life of this church family.  For instance, you should expect my ministry as your priest to take on the same character as of the Holy Spirit’s ministry.  Like the Holy Spirit, I should meet you right where you are in life.  I am to come alongside you and walk with you in whatever pain, trauma, dysfunction, addiction, habitual sin, or woundedness this world has thrown your way, but mine would not be a Spirit-directed priesthood if I didn’t inspire you to move beyond that and open yourself the Holy Spirit’s healing, growing  and transforming work in your life.  Again, I would be failing you as your priest if I did not have the expectation that you submit to the tutelage of the Holy Spirit.  This is why Christian formation and spiritual growth are an expectation of each person in this parish.  Come hear Michael and Keith teach Scripture at the adult forum after Eucharist on Sunday, or listen to Wayne share his faith journey with you on Wednesday evening, or let Julie lead you through Scripture on Saturday morning, or allow Nancy Kenney to instruct you on the healing power of God at the 1^st Friday Evening healing services.  These are Spirit inspired and directed ministries of spiritual growth.  Are you yielded to Holy Spirit's call to grow in Christ?

So, the Gospel reading this morning is about the Father sending the Holy Spirit, but the question God is asking us this morning is, are we open to receiving Him?                                                                        

Rob Hartley, May 29, 2011

Finding Freedom [Augusta Chronicle, Apr 23, 2011]

In today’s world we are quick to say, “I am in charge of my life! That is what makes me free.”  Christians, however, still say, “God is in charge of my life!  That is what makes me free.” Who is right? 

It may not be immediately obvious how submission to God brings freedom, but it helps if we understand that from which we humans need to be freed.  Scripture suggests that we need freedom from three things: the World, the Flesh and the Devil. 

The World is this place where God has planted us, but it is often harsh, hard and unforgiving.  From the world we seek love, peace and joy.  Often we find just the opposite because of other people’s sins and dysfunctions.   We need freedom from this worldly onslaught.

The Flesh represents our own wrong choices, weaknesses, negative emotions, bad behaviors, sinful cravings and propensity to capitulate to temptation; in short, we need freedom from the frail, fallen and unredeemed part of our human nature.

The Devil represents the spiritual forces of darkness bent on preventing us from finding the love, joy, peace and the relationship with God for which we were created.  We find a very real devil in this very real world.  We moderns often feel that we are… well, too modern to believe in Satan and his minions.  Of course, Satan would love for us to think he does not exist nor exerts control over our lives, but Scriptures warns, “Be self-controlled and alert.  Your enemy the devil prowls around like a roaring lion looking for someone to devour.” (1 Peter 5:8).  We are not just flesh, we are spirit, and we need freedom from the negative spiritual influences that bind us.

So, back to the original question… where do we find freedom?  It should be immediately obvious that finding freedom through our individual power and direction from this unholy triad of world, flesh and devil is problematic.  The problem is that we have no real control over these things, not even our own fleshly desires.  This means we need help in our struggle to gain mastery over our lives.  That is why the Psalmist writes, Be pleased, O Lord, to deliver me; O Lord, make haste to help me. (Psalm 40:13) and St. Paul is always writing about his having found freedom in Christ.  A fundamental dynamic of the Christian Pilgrimage is calling on God to save us from those things from which we cannot save ourselves, for as St. Paul puts it, “Our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.  Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground…” (Ephesians 6:12-13) 

The Rev. Rob Hartley

Spiritual Blindness: A reflection on John 9:1-41

“One thing I do know. I was blind but now I see!”

This is a story of Jesus and a man born blind.  It is also a story of the spiritual blindness of the Pharisees. The blind man was seeing Jesus pretty clearly; the Pharisees were totally blinded to who Jesus is.  Who is really the more significantly blind in this story?

What causes spiritual blindness?  Let me give you a description, albeit extreme, of a life lived in darkness and spiritual blindness:

It is of an angry person; bitter at life’s mishandling of him; crusted over and walled off from others, with all meaningful relationships either tattered or shattered.   No peace… the joy of life gone.  He does not see that he is largely living the consequences of significantly bad decisions at crucial junctures in his life, and thus lashes out at others, often in subtle but hurtful ways, never seeing that the people around him are also broken, hurting and struggling.  He demonstrates little compassion and concern for others, only feeding his own self-absorption and growing narcissism.  Although a life-long churchman, he remains blind to the goodness and love of God.  His religion is an outward badge not an interior means of transformation, not a reservoir of answers to life.  In spite of being surrounded by a loving church family, he is like a pauper in a goldmine.  He does not respond in love, but remains emotionally detached and uninvolved in other people’s lives. 

Although this description of spiritual blindness seems extreme, the truth is that we all live our lives somewhere on a continuum between this sort of darkness and a life illumined by the Light of Christ.  The Christian pilgrimage is thus a journey of sight improvement.   Through Christ and in the power of the Holy Spirit, our eyes are progressively opened to new and grand vistas of joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.  How is your eyesight?

Where are you on this continuum between darkness and light, blindness and sight?

Are you stuck in some significant way in a dark place in your world?

Are you seeking to be illumined by the Light of Christ?

In what way were you once blind and now see?

On being Born Again- A reflection on John 3:1-5

Being born (again) from above                     John 3.3 

 ‘…no one can see the kingdom of God without being born (again) from above.’

• Jesus says the Kingdom comes when there is spiritual rebirth.

• This spiritual rebirth happens when God’s Holy Spirit descends upon us and fills us, making us a new creation empowered for Kingdom Living.

          Jesus’ teaching has roots in the Old Testament expectations of the Messianic Age

          (the age in which we now live):

• Joel 2:28-29 spoke of the pouring out of the Spirit on all flesh.
• Isaiah 32:15-20 looks forward to a time when the Spirit will be poured out from above.
• Ezekiel 36:25-29 speaks of God sprinkling Israel with clean water and putting a new spirit within them.

Entering the Kingdom                                   John 3.5   

 ‘…no one can enter the kingdom of God without being born of water and Spirit.

• To enter the Kingdom of God is to enter into a new relationship with the Father characterized by submission and obedience to His sovereignty.  When this relationship exists, the Kingdom (Rule) of God is present.

• The Kingdom of God is a society in which God’s will is perfectly done “on earth as it is in heaven.”

• For the Spirit-filled believer, the Kingdom is not just a future hope but a present reality.
• “Thy kingdom come on earth as it is in heaven.”

By Water and the Spirit                      John 3:5   

• Entering the Kingdom (being Born Again) happens through water (cleansing) and Spirit (the power of God).
• The waters of baptism wash away our soiled past….               Jesus as Savior.
• The Spirit empowers us to obediently live our future...             Jesus as Lord.

• When the Spirit takes possession of you, the defeated life of human nature becomes a victorious life in Christ.

• This Born Again experience of entering the Kingdom of God can therefore be characterized as a Sprit-filled life in which you are wholly “In Christ” and Christ is wholly in you.

So, How Do You Become “Spirit-filled?”

• The good news is that the Holy Spirit has already taken up residence in you by virtue of your faith as expressed in baptism.  Your spirit has been regenerated and made eternally alive in Christ by His Holy Spirit.  

• The bad news is that your body and soul (that is, your mind, will and emotions) are still very much subject to this world and your old nature.

• And the reality is that you cannot leave behind that old nature though the power of your own will.  It is only by the power of God working in you that you can leave behind the kingdom of this world and enter the Kingdom of God.

• Therefore, something needs to happen…
• You need to invite the Holy Spirit, who has already taken up residence in your spirit,  to come and saturate (baptize) your body and soul also. (Baptize means to saturate).
• You need to present your bodies as a living sacrifice to be consecrated to God (Romans 12:1)

• This is when, by the power of the Holy Spirit, the Gifts of the Spirit (see I Cor. 12:4-11) and the Fruit of the Spirit (see Gal. 5:22-23) will come to characterize your life.

• Thus, being Born Again and Baptized in the Holy Spirit are not about how much of the Holy Spirit you have; it is about how much the Holy Spirit has of you.

1 John 5.4:  “…for whatever is born of God conquers the world.”

A Prayer

High King of Heaven, send your life-giving Spirit to fall afresh upon this your servant.  Fill my body and soul totally and to overflowing with your transforming presence.  Increase in me the Gifts of your Holy Spirit, and empower me for a Christ-centered life totally consecrated to You.  Amen.

Sources:  Dennis Bennett, The Holy Spirit and You;  William Barclay, Commentary on the Gospel of John.