The Faith Among You

Today we pay another visit to Charlie Garret at The Superior Word blog. This time as we catch up with him, he is working his way through Ephesians; there are a large number of articles which precede this one, and no doubt several to follow in this particular series. Click the title below to read at source and then navigate the site to read more commentary. (We had a hard time choosing which one to feature today.)

Ephesians 1:15

Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, Ephesians 1:15

Paul’s wording here is very close to the wording of Colossians 1:4. It is known that Paul had visited Ephesus and that he had not visited Colossae. For this reason, some look at this letter as not being written exclusively to the saints at Ephesus. However, he uses similar terminology in Philemon 1:5 also, and so the address solely to the Ephesians is not necessarily to be considered a later addition, nor is this a reason to dismiss this letter as a forgery.

“Therefore” is based on verse 13 which concerns their having “heard the word of truth” and then “having believed.” Based on this, they were “sealed with the Holy Spirit of promise.” Because of these things, he says, “I also, after I heard of your faith in the Lord Jesus and your love for all the saints…” He will state in the next verse what the result of these things are. For now, it is sufficient to concentrate on the words at hand.

“After I heard of your faith in the Lord Jesus” are the words scholars lean on to state that the address “to the saints who are in Ephesus” is a later addition. As Paul had been there and personally seen the faith of those in Ephesus, the logic is that there would be no point in stating this. But as was seen above, he uses the same terminology in Philemon. Instead, this is speaking of their faith which obviously continued to grow, both in number and in maturity. Paul had not been to Ephesus for some time. When hearing of their status, his words of elation make complete sense.

The words translated here as “your faith” are literally, “the faith among you.” It is the only time he uses this phase, and it therefore lends credence to the thought that this letter was actually addressed to the Ephesians. As he has been gone, and as “the faith among” them had expanded, it is natural to think that he would have heard of it after it occurred. He is pleased to have learned of the state of the Ephesian church.

The words, “in the Lord Jesus” do not give the same idea as “towards the Lord Jesus.” Faith towards Jesus is centered on Jesus; whereas, faith “in the Lord Jesus” embodies much more. It signifies a faith which acknowledges God’s work, in Christ, and thus it is a faith which includes the plan of God the Father as well as the work of the Spirit. Each of these have already been noted in his opening words (e.g. see verses 3 & 13).

Paul is especially elated to hear of both this faith as well as their “love for all the saints.” This is an evidence of their faith in Christ. It is the expression of that faith being worked out among those who are also “in Christ.” It is the mutual respect that all believers should have, but which is sorely lacking among the redeemed in today’s world. Doctrinal differences lead to immense divides in the church. Among the Ephesians, such problems may have existed, but their love remained strong towards all believers. It was, therefore, of exceptional note.

Life application: With the Bible written, we have our source of doctrine for proper Christian conduct and belief. Because of this, divisions within the faith are certainly more pronounced. When a congregation practices something which clearly violates Scripture, it is rather hard to continue to show them fraternal love. They are demonstrating disregard for the word, and thus for God who gave the word. It will be good when Christ returns and sorts out our many differences, both petty and great.

Lord God, You ask us to demonstrate love towards all, especially those who are of the household of faith. But it sure can be hard when they refuse to heed Your word. It can be even more difficult when their doctrine isn’t in accord with Your word. Such willful disobedience to the precepts You have laid down shows a lack of care for You who gave that same word. It will be marvelous when You come back for us and sort us out. May that day be soon. Until then, give us hearts to love others, knowing that we too are not perfect in our faith and practice. Amen.

 

 

The Church is Greater than Your Church or My Church

Today we pay a return visit to the blog Glory to God for All Things by Fr. Stephen Freeman, an Orthodox Priest under the jurisdiction of the Orthodox Church in America. He serves as the Rector of St. Anne Orthodox Church in Oak Ridge, Tennessee. You may click the title to read at source and/or leave a comment or question there.

A Cosmic Salvation

The conversation about Church often turns on history and doctrine. Each ecclesiological claim is shored up or torn down. In the middle of the fray, it is very easy to lose sight of what is being discussed. Church is reduced to its most institutional form. I want to suggest a larger view.

My first thought is to understand the true nature of the Church. I have seen bumper stickers that proclaim, “Orthodox Christianity, since 33 a.d.” Of course, viewed in a certain manner, this is correct. It is our trite American way of saying, “My Church is older than yours!” But it also diminishes the Church. A more accurate statement would be to say that the Church begins when God says, “Let there be light!”

This understanding is made manifest in St. Paul’s letter to the Ephesians:

…having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth– in Him. (Eph 1:9-10)

And this from Colossians:

For it pleased the Father that in [Christ] all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. (Col 1:19-20)

This is a vision of the Church as a cosmic unity. That which we name “Church” is the instrument through which God gathers and reconciles all things to Himself. Thus naming “Church” should not be an effort to create division and separation. The purpose of God is the gathering together of all things in One.

Of course, that cosmic unity is not something we see at present. Simply declaring, “We are one!” does not make it so. The divisions and separations that exist on account of sin cannot be abolished through mental gymnastics or by force of the will. It occurs through the reconciling work of the Cross.

It is correct to declare that the Orthodox Church is the One Church (the Church can only be One, as we confess in the Creed). But this is not a declaration of competition or an excuse for triumphalism. The divisions that exist in the world are the result of sin, the same sin that infects every life of every member of the Orthodox Church. Taunting the sins of others only serves the purpose of sin itself. Being gathered into the One Church should never be an occasion for shouting, “I’m gathered and you’re not!”

In this cosmic vision of the Church, it is possible to say that all of creation is “Orthodox,” although such a statement could immediately be misunderstood. Perhaps it would be better to say that all creation is destined for unity in the One Church.

Equally important in this vision is the understanding that the Church includes all of creation. All of the sacraments of the Church involve the material of creation. Wine, oil, bread, water, incense, fire, wax, the minerals of pigments, wood, metal, trees, dirt, flowers, etc. are all incorporated into the fullness of the life of the Church. In this, the life of the Church extends to the whole of creation. The life of the Church is the life of the whole world.

This cosmic unity also makes sense of Christ’s commandments regarding the love of enemies. Our refusal to forgive, our clinging to resentments and injuries are manifestations of the division and separation of sin. Rather, when we pray, we should stand in unity with the whole of creation and every human being, particularly our enemies. To “forgive everyone for everything” is an essential act in fulfillment of the final union of all things.

I am not suggesting in any of this the blurring of lines in the nature or integrity of the Church. However, it is to say that the primary direction and focus of our lives should be towards union with God. It is clear that for many the center of attention is on the boundaries of the Church – those points at which we must say, “I am not this,” or “This is not us.” This is a spiritual mystery. Obviously, we are aware of the lines and boundaries, and yet the lines and boundaries are themselves occasioned by sin. If they become the focal point of our spiritual existence we will discover them to have been a means of death in our lives.

The mystery of our existence then is found in moving ever closer to God, carrying within ourselves the whole of creation. And though boundaries and lines exist, they must not consume us. I have frequently encountered people who seem to be on permanent border-patrol in the Orthodox Church. Something always seems to be missing (most often it is joy).

God grant us to joyfully unite ourselves to Christ as Christ unites all things to Himself.

God Is Looking for a People, Not a Person

This was written several years ago by Sally Fingas, a friend of ours, and appeared on the religion page of our local newspaper.

I encountered a beautiful new word… ubuntu. It comes from the Bantu languages of Southern Africa and means I am what I am because of who we all are. This word speaks of me, an individual deriving my purpose and fulfillment through dedication to my community. Ubuntu celebrates the opposite world view to the individualism that is so admired in North American society.

The Church as God intends it is all about ubuntu. In the Old Testament, God repeatedly states his objective: “They shall be my people and I will be their God.” The Lord’s Prayer is all about community: “Our Father… give us this day… forgive us our trespasses… deliver us from evil.”

Christ, our Good Shepherd, spoke of His flock:

“… I lay down my life for the sheep… and there shall be one flock and one shepherd.” (John 10:15-16)

One sheep does not make a flock!

Paul describes the Church thus:

“You are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household…. And in Him you too are being built together to become a dwelling in which God lives by his Spirit.” (Ephesians 2:19, 22)

One brick does not make a dwelling place for Almighty God! One hand does not make the body of Christ.

Has the Church drifted along with our society into the thinking that characterizes the ‘me generation’? Many of our modern worship songs are all about ‘I’, ‘me’ and ‘my’.

To quote just one refrain, from Above All by Michael W. Smith,

“Like a rose trampled on the ground
You took the fall
and thought of me
above all.”

The Church isn’t about me. God is looking for a people, not a person. It’s time to embrace the concept of ubuntu.