“For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and "sinners." '(Luke 34:35)
Man is a social being. By this, it is implied that humans have the natural tendency to associate together in community instead of solitude. However, sociality is both an impulse and a choice. For the Christian, it is also a duty and a delight influenced by some considerations. Jesus's encounter with the religious leaders and sinners in Israel offers certain lessons on social relationships for our time and settings. Also lessons on Christian fellowship and relationships with non-Christians could be drawn from this encounter.
The background
Jesus threw some of his sharpest shafts on the Pharisees and Law experts who were determined to frustrate his messianic mission. Their ambition was to discredit him and label him a charlatan not different from the false messiahs that came before him. The Pharisees had elected themselves the custodians of true religion. They had every sincere reason to preserve what they regarded as orthodox tradition. However, for Christ, sincerity was not an excuse for ignorance. Jesus uttered the words in Luke 7:34-35 to the theologians of his time. They were so devoted to doctrine and rules that they were loosing contact with the community. First, in one of his shortest parables (Luke 7:31-32), Jesus compared the Pharisees and the scribes to children. Not normal, sociable children but peevish and confused kids. He likens them to youngsters sitting in the city marketplace or playground. Normal children love to play with one another, but these ones were unmoved by anything. If kids don't play, they are sick. When a kid played a flute his peers were so fretful that they would not dance. Perhaps the song was too exciting for kids who wanted to be frank for a while. A smart one, presumably, got up and said, “well, friends, let us play funeral. Jack will be the minister. Joe will be the corpse. I will play the dirge and the rest of you will be the choir”. And again there was no response. Neither happiness nor sadness stirred the emotions of these children.
Jesus then turned to the Pharisees and the Law experts and boldly applied this parable. (Luke 7:33-35). They are like spoiled children. They neither associated themselves with John the Baptist nor with the Messiah. True wisdom has proved them wrong. I think there is is a lesson for the Church from this parable on fellowship, interdenominational dialogue and social ministry.
Why did the Pharisees reject both John and Jesus?
A simple answer which doesn't help is that they were simply spoiled. There was an underlying cause of their discontent. John the Baptist was not sociable enough and Jesus was too social to be a true prophet.
John the Baptist (Matt 3:1-12)
A few months before Jesus started his ministry, a man emerged from the desert. He was clad in camels’ hair and wore a leather belt on his waist. His food was locust and wild honey.
He had a stern message. He was not a respecter of persons and not a tactful preacher. He openly criticized the king for adultery and murder. His zeal wasn't chilled by the coldness of the prison cell. He declared that the axe was on the root of the tree ready to cut down fruitless trees. He preached hell and declared unrepentant religious leaders a brood of vipers and declined to baptize them. What a pastor! He refused to attend any party. His head ended in a plate in the first party he attended in the king’s court. He was rigorous in his way of life and message. The Pharisees looked at him, shrugged their shoulders and declared that if he were to be their pastor they will quit church; for a man who is so strict and unsociable is by no means a true prophet. If he were a prophet at all, they thought, he is nothing but a prophet of doom and death whose utterances were from a demon within him. His message was as sad as a dirge. They would not dance to such rubbish.
Jesus Christ
A few months later, Jesus appeared on the scene. His message and lifestyle were vastly different from John the Baptist's. He declared that he had come to heal and to give life. He was sociable, enough to be a toast master. He went to party with everyone including his enemies and bitter critics. He freely dinned and wined with the tax collectors, prostitutes and sinners who were considered social outcasts. He promised that even a prostitute who truly repents would enter the kingdom of God. One woman of the gutter who retired from the sex business became one of his closest friends. The fruitless tree would be spared from destruction until grace is completely exhausted (Luke 13:6-9) His message was a sweet melody of hope for all. Yes, hope for all, not for a privileged few good folks. Alas! in spite of his compromise, the religious leaders still rejected him. If John the Baptist was not sociable, Jesus was too sociable to be a true prophet. Again, they quit church and declared him a glutton and drunkard.
In all of these, we realize that association with people in different denominations and community is a choice based on our own impression.
What determines the choices we make about Inter-denominational Dialogue ?
There are a number of factors:
What we think about our identity is the most influential. The church today is made up of conservatives and liberals sharply opposed to each other. Differences are primarily over doctrine, approach, liturgy, and ethical issues. Thus some denominations find it difficult to walk together with other denominations. The prophet Amos reminded Israel that two couldn't’t walk together unless there was agreement (Amos 3:3).
Major doctrinal differences that divide the church today are mainly in the area of the Trinity, soteriology, the sacraments, eschatology, the Holy Spirit, sanctification, and liturgy etc. Thus ecclesiastical identity is shaped by doctrine. While theological positions could be right or wrong, it seems that there could still be room for critical dialogue. One of the strengths of the ecumenical movement is that it emphasizes areas of unity rather than areas of division. I do not agree that we should sacrifice doctrine on the altar of fellowship; but we can focus on where we find agreement and enjoy fellowship. Although the Pharisees and Scribes were sharply opposed to Jesus, fellowship was possible. During such fellowships in the homes of Pharisees and tax collectors, God provided opportunities for Jesus to proclaim truth. However, Jesus went into the homes of these religious leaders and sinners not necessarily to discuss doctrine and the Gospel, but to fellowship with people whom he created in the image of His father. He did not worry about his identity at the moment of fellowship.
A particularly scandalous ethical issue that affects inter-denominational and interpersonal dialogue today is homosexuality. Conservative faithfuls are right in pointing that same- sex marriages have no biblical support. It is sexual perversion and indicates a serious moral crisis and sexual disorientation. But does this provide a basis for isolation, neglect and arrogance? I am not sure that if Christ were to encounter homosexuals in his earthly ministry he would have treated them differently than he did the prostitutes and sinners who were victims of illicit sex. I remember that a few years ago when the Anglican Church in England elected a gay priest into a top position, an Anglican priest in Nigeria declared on the international media that homosexuals are under the influence of demons. Demonic activity is not ruled out from illicit sexual behaviors. But such declarations make fellowship difficult and shut the door for counseling.
The principle of Love
When fellowship is concerned, the principle that should guide our behavior is love, not doctrine. The Pharisees and Scribes were dominated by doctrinal rightness, thus they practiced segregation, became arrogant and judgmental. They regarded sinners without hope and became religious snobs. Jesus was just as ignorant as John the Baptist in their judgmental eyes. While John was spiritually sick as the demoniac, Jesus was ethically sick as the drunkards, prostitutes and sinners. The Pharisees thought they were sincerely serving God and preserving the identity of the true faith but what did Christ tell them? They are like spoiled children. Do we sometimes act like spoiled children when we become too critical and exclusivist in dealing with members of other denominations or churches? What about unbelievers and people of other religions? When I was growing up, I was always forbidden from mixing with the kids in the neighbourhood. I was told that bad company corrupts good character. This is not just clever counsel from good parents. It is Scripture(1Cor.15:33). Similarly when I became born-again I was told that I had nothing in common with unbelievers. Again, my good disciplers were referring to God's counsel. In Cameroon while serving as a lay Church planter, I was warned by senior pastors to avoid mixing with members of other denominations with faulty theologies. My church leaders were divided over the ecumenical movement. For some, it aided the growth of the church, for others it destroyed the Church. All these counsel is vital to Christian growth, but there is a sense in which passages that restrict fellowship could be misinterpreted and exaggerated. I will discuss these more extensively under cultural hindrances to interpersonal and interdenominational dialogue. Until the consummation of history, there will always be doctrinal and ethical weaknesses in the Church. I think love enables us to be friendly but frank. Christ is the Judge!
The Cultural factor
Culture influences human relationships and affect fellowship in the Church. Relationships are easy in close-nit homogeneous churches but not too easy in heterogeneous churches. Christians often have a tough time getting across cultural boundaries that limit social interaction. Cultural integration is a process with many twists and patience is very important in accomplishing good results. The Pharisees and Scribes found it hard to relate with the tax, collectors and sinners. This was not just because they were spiritually different. They were also culturally different. These sinners had a completely different way of life. They dressed differently, went to different places and so on. Morally, they were worthless people, the refuse of society. Were they created evil? By no means. Their culture was sinful and from this evil social order, they inherited evil patterns of life. The tax collectors served Rome, the enemy of Israel and undoubtedly practiced extortion. They were rightly regarded as traitors and extortionists. On the other hand, the Pharisees belonged to the cleaner side of society. They were the holy ones set apart to live a holy life based on the law to usher in the kingdom of God. The sinners were lawless. There was a dividing line in between.
How did Christ handle these cultural differences? He chose to build relationships with the clean and the trash. He neither withdrew from the self-imposed righteous Pharisees nor the sin-sick prostitutes and tax collectors. His interaction with these people was limited to loving fellowship, not compromise. He loved the Pharisees but hated their pride. He dinned with the sinners but never participated in their evil deeds although he was temped from time to time. This is not easy but God requires it and there is grace to do it. If love is the first principle that should control fellowship and dialogue in intercultural settings, then cultural tolerance and sanctity in moral issues are the other important principles.
Sometime ago in Cameroon, a church was being inaugurated in the capital city. The leaders of this new church had invited leaders of other denominations who came in Christian love. During the fellowship, cultural differences began to surface. When one of the host church leaders pumped champagne, fellowship was over. Some of the invitees quit the occasion. Did the quitters lack love for their brothers on the other side? May be not. Patience was clearly lacking.
When culture change is necessary
Culture change is necessary when the practice violates biblical ethical norms. These demands careful study of the group's culture and the bible cultures, so that cultural forms provided in Scriptures are not mistaken for ethical principles. Forms may change from culture to culture but moral principles are supra-cultural. That some cultural forms and principles could be evil should not be a hindrance to fellowship. The goal of fellowship is love. Love opens up the other person’s heart to see the flaws of his culture. Adjustment is a choice as the Holy Spirit works in the life of the Christian. If the Pharisees got close to the sinners, they could see their sinfulness and make adjustments at the right time. Jesus did what the Pharisees failed to do and great was the result. Many gained entrance into the kingdom of God.
The Gospel demands and initiates cultural transformation. Change from evil culture must happen in the life of a genuine convert. It often takes time and experience, as the word is being received and digested.
Paul states categorically in Romans 12:2. “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is- his good, pleasing and perfect will.”
This imperative is non negotiable. Although the Gospel is supra cultural, conversion always has a cultural background. People are always converted from some sinful culture to a way of life that conforms to the will of God. So conversion is a reality check. When the light of Christ and His Gospel shines on the believer’s dark culture, truth happens. All the hidden subtle deceptions of his culture are exposed; “for it is light that makes everything visible. This is why it is said: “Wake up, O sleeper, rise from the dead, and Christ will shine on you”(Ephesians 5:14).(I will take on this as God permits)
Implications for social ministry
If we regard sinners with boundless hope and as people created in the image of God, we will identify with them in suffering. On the contrary, if we regard them with hopelessness, we will be more satisfied with Christians.
What are your opinions?
Wednesday, May 16, 2007
Monday, May 14, 2007
Reflections on Evangelical Ministry in Cameroon
If you read Philip Jenkins’ book The Next Christendom: The Coming of Global Christianity, you will certainly agree with him that Christianity is witnessing tremendous growth in what he calls the global “South – South America and Africa and some parts of Asia such as the Philippines. The facts are so compelling that this book has turn out to be one of the most important books I have read in two years. It is very easy to believe that God is preparing Africans to lead global Christianity. I say this with humility. If this is true, then it implies that African Church leaders must prepare for the task. For me, zeal, piety and knowledge are among the most important needs of the church at all times and places. I have attempted to examine some of the successes of African Christianity and areas where we need improvement as we proclaim the faith and build Christians for God's Kingdom in Africa.
The African Church and 'African Theology'
African Christians are interested in developing their own form of Christianity. There is discussion on how to Africanize Christianity and not just how to Christianize Africans.
More Africans are now seeking theological training than thirty years ago. Presumably, the reason for this is the indeginization of the African Church. Since the 70s, Africans have taken up leadership of the home church at various levels. They have been able to build an African Church on the good work of the missionaries whom we must always remember with gratitude. Also, the complex religious, social, political and economic crises which constantly assail our continent since independence has led to an increased quest for what God’s word is saying in those contexts. But several streams of liberal theologies continue to flow into the church and have dogged the steps of African theological development. By liberal, I mean theologies that are rooted mainly in human experience and traditional beliefs not tested on biblical truth. For example, the quest for African Christianity has created a Christo-pagan form of Christianity in various parts of Africa, promoted by the African Independent Churches Movement. However, God has remained faithful. He has always maintained a faithful remnant that holds back the waters of destruction so that His truth remains in tack no matter the strength of liberal winds. African theology must first of all be Christian. Not a mere African traditional religious frame trying to incorporate Christian beliefs in other to be relevant. ( I will write more on this issue subsequently).
I was privileged to study in the Byang Kato research library in Jos, E.C.W.A Theological Seminary in Nigeria. But before then, I had read three of his excellent works while preparing lecture notes for a course on African Christian Theology at the Evangelical Bible Institute in Bamenda, Cameroon. He held the line on historic biblical theology in the face of liberal views on salvation and biblical interpretation. But until recently, his voice was almost unheard in the loud voices of liberal theology that filled the evangelical air in Africa at the time. (Dr Byang Kato is now of blessed memory, but he fought a good fight).
African Worship is Utilitarian
We must rejoice that more Africans are embracing the Christian faith than possibly any other peoples in the world today. But it should trouble us that much of African Christianity although so wide, is rooted on shallow grounds. I am only being objective and realistic, not critical and condemnatory. Multitudes of African Christians who attend service on Sunday return home to appease the gods and the ancestral spirits for peace, prosperity, success and security. This divided loyalty is very common in Cameroon. I met many Christians in Nigeria who seemed to worship God more for material blessings than for Godself. I have the feeling that African worship stresses utility rather the glory of God. Both African traditional religions and the prosperity Gospel have contributed to this material-driven worship. We should continue to seek ways to straighten our Christian commitment. It is not yet time to celebrate success.
The Gospel we Preach
Interestingly, Africans seem more zealous for evangelism today than the Western world. From my experience, many people are willing to be approached with the Gospel in Cameroon than in the Netherlands. However acceptance does not replace the need for assessment and improvement. In spite of our success, have we made some mistakes in presenting the Gospel? Perhaps we have. For example, modern evangelism emphasize Christ as coming into the life of the convert and leaves out the convert’s requirement of coming into the life of Christ. So we tend to see Christ more in terms of what he can do for us and less in terms of what he requires us to do for him, for others and for ourselves in order to usher in his kingdom- the new spiritual status and social order he inaugurated. We have to re-examine our definition of biblical conversion and what it means to be a Christian. The latter appears to go beyond a mere decision for Christ by faith to involve a commitment to a way of life – the life of Christ. The evangelist must emphasize the radical demands of the Gospel. We must not soften the message and adopt cheap strategies to make it palatable. However we must also emphasize the heart of biblical conversion, salvation by grace through faith alone. From the biblical point of view, "total surrender to Christ" is hardly a pre-condition for salvation. It is the process of sanctification which is better addressed in discipleship than at conversion.
The doctrine of Sin
This brings to mind another issue confronting the evangelism enterprise in Cameroon as I have seen it, and perhaps this may be true of the most part of Africa – the privatization of sin. I have respect for our modern evangelists who labour so hard to bring people to faith in Christ, but we have convinced people that the only problem with man is his sin-sick soul. Most evangelicals hold that social evil is not big issue for the Church and that Christ comes to save only the soul from sin. However, the Bible indicates that salvation only begins with the soul and then moves on to gradually involve family and nation. God's ultimate redemptive goal is total welbeing for the redeemed. The rule of God begins fundamentally in the heart of the redeemed. The heart is the throne of God. But spiritual transformation must show itself in social transformation. That means the kingdom of God is both spiritual and social. Just like the prophets were concerned with the repentance of Israel as a nation, so should Christians be concerned with the transformation of the social order. Sin recides in super-personal structures, in institutions in the form of bad policies, corruption, nepotism. When our Gospel narrows down to personal sins, we are neglecting national sins and loosing the society which is also the realm of God's kingdom. Ironically evangelicals with a high Christology have embraced the King but neglected the full dimension of His Kingdom.
Generally, the protestant Churches in Cameroon remain indifferent to corruption and social vices that reside in our institutions. Usually, most protestant preachers rush over these vices in a sermon that was never intended to address such issues. Are we timid or just trying to be fundamentalist? Some denominations in Cameroon claim to be ‘apolitical’ – that means they stay off political issues, whereas other denominations come out with several official statements condemning corruption in the country, political decisions judged wrong by the church and addresses other social issues affecting the life of the nation. Healthy criticism is vital to the growth and development of a nation. I think there is need for protestant Churches in Cameroon to address genuine social concerns in a more serious way without overlapping church and state. We need contextual theologies that describe some approaches to these tasks. These theologies must stand on biblical revelation and address situations from God's point of view.
What do you think?
The African Church and 'African Theology'
African Christians are interested in developing their own form of Christianity. There is discussion on how to Africanize Christianity and not just how to Christianize Africans.
More Africans are now seeking theological training than thirty years ago. Presumably, the reason for this is the indeginization of the African Church. Since the 70s, Africans have taken up leadership of the home church at various levels. They have been able to build an African Church on the good work of the missionaries whom we must always remember with gratitude. Also, the complex religious, social, political and economic crises which constantly assail our continent since independence has led to an increased quest for what God’s word is saying in those contexts. But several streams of liberal theologies continue to flow into the church and have dogged the steps of African theological development. By liberal, I mean theologies that are rooted mainly in human experience and traditional beliefs not tested on biblical truth. For example, the quest for African Christianity has created a Christo-pagan form of Christianity in various parts of Africa, promoted by the African Independent Churches Movement. However, God has remained faithful. He has always maintained a faithful remnant that holds back the waters of destruction so that His truth remains in tack no matter the strength of liberal winds. African theology must first of all be Christian. Not a mere African traditional religious frame trying to incorporate Christian beliefs in other to be relevant. ( I will write more on this issue subsequently).
I was privileged to study in the Byang Kato research library in Jos, E.C.W.A Theological Seminary in Nigeria. But before then, I had read three of his excellent works while preparing lecture notes for a course on African Christian Theology at the Evangelical Bible Institute in Bamenda, Cameroon. He held the line on historic biblical theology in the face of liberal views on salvation and biblical interpretation. But until recently, his voice was almost unheard in the loud voices of liberal theology that filled the evangelical air in Africa at the time. (Dr Byang Kato is now of blessed memory, but he fought a good fight).
African Worship is Utilitarian
We must rejoice that more Africans are embracing the Christian faith than possibly any other peoples in the world today. But it should trouble us that much of African Christianity although so wide, is rooted on shallow grounds. I am only being objective and realistic, not critical and condemnatory. Multitudes of African Christians who attend service on Sunday return home to appease the gods and the ancestral spirits for peace, prosperity, success and security. This divided loyalty is very common in Cameroon. I met many Christians in Nigeria who seemed to worship God more for material blessings than for Godself. I have the feeling that African worship stresses utility rather the glory of God. Both African traditional religions and the prosperity Gospel have contributed to this material-driven worship. We should continue to seek ways to straighten our Christian commitment. It is not yet time to celebrate success.
The Gospel we Preach
Interestingly, Africans seem more zealous for evangelism today than the Western world. From my experience, many people are willing to be approached with the Gospel in Cameroon than in the Netherlands. However acceptance does not replace the need for assessment and improvement. In spite of our success, have we made some mistakes in presenting the Gospel? Perhaps we have. For example, modern evangelism emphasize Christ as coming into the life of the convert and leaves out the convert’s requirement of coming into the life of Christ. So we tend to see Christ more in terms of what he can do for us and less in terms of what he requires us to do for him, for others and for ourselves in order to usher in his kingdom- the new spiritual status and social order he inaugurated. We have to re-examine our definition of biblical conversion and what it means to be a Christian. The latter appears to go beyond a mere decision for Christ by faith to involve a commitment to a way of life – the life of Christ. The evangelist must emphasize the radical demands of the Gospel. We must not soften the message and adopt cheap strategies to make it palatable. However we must also emphasize the heart of biblical conversion, salvation by grace through faith alone. From the biblical point of view, "total surrender to Christ" is hardly a pre-condition for salvation. It is the process of sanctification which is better addressed in discipleship than at conversion.
The doctrine of Sin
This brings to mind another issue confronting the evangelism enterprise in Cameroon as I have seen it, and perhaps this may be true of the most part of Africa – the privatization of sin. I have respect for our modern evangelists who labour so hard to bring people to faith in Christ, but we have convinced people that the only problem with man is his sin-sick soul. Most evangelicals hold that social evil is not big issue for the Church and that Christ comes to save only the soul from sin. However, the Bible indicates that salvation only begins with the soul and then moves on to gradually involve family and nation. God's ultimate redemptive goal is total welbeing for the redeemed. The rule of God begins fundamentally in the heart of the redeemed. The heart is the throne of God. But spiritual transformation must show itself in social transformation. That means the kingdom of God is both spiritual and social. Just like the prophets were concerned with the repentance of Israel as a nation, so should Christians be concerned with the transformation of the social order. Sin recides in super-personal structures, in institutions in the form of bad policies, corruption, nepotism. When our Gospel narrows down to personal sins, we are neglecting national sins and loosing the society which is also the realm of God's kingdom. Ironically evangelicals with a high Christology have embraced the King but neglected the full dimension of His Kingdom.
Generally, the protestant Churches in Cameroon remain indifferent to corruption and social vices that reside in our institutions. Usually, most protestant preachers rush over these vices in a sermon that was never intended to address such issues. Are we timid or just trying to be fundamentalist? Some denominations in Cameroon claim to be ‘apolitical’ – that means they stay off political issues, whereas other denominations come out with several official statements condemning corruption in the country, political decisions judged wrong by the church and addresses other social issues affecting the life of the nation. Healthy criticism is vital to the growth and development of a nation. I think there is need for protestant Churches in Cameroon to address genuine social concerns in a more serious way without overlapping church and state. We need contextual theologies that describe some approaches to these tasks. These theologies must stand on biblical revelation and address situations from God's point of view.
What do you think?
The Church and Social Change Efforts
The emphasis on personal and social ethics stands out clearly in James’ theology. The apostle admonished his readers to “get rid of all moral filth and the evil that is so prevalent” among them (1:21). Additionally he urged them to be doers of the word and not hearers only (v 22). He was addressing some Jewish Christians who were lacking in ethical living. It seems this kind of Christianity was too weak to influence the community. James described this religion as a dead faith (2:17). Thus provable Christianity must make an attempt to show the goodness of God to people in community who need such concern. True faith in Christ is to be demonstrated mainly through ethical living but sometimes the social setting demands social action. In order to avoid the failures of the Church in James’s time, it is important to examine some of her social failures.
The ethical failures mentioned by James may be divided into three broad categories namely: pride, selfishness and social injustices or discrimination against the poor industrial workers. This list is not exhaustive. There may have been more evils than the ones enumerated. It seems that the rich saints against the poor ones committed many of the evils.
The Pride of the Rich (1:9-11)
Unfortunately, the few rich believers became conceited and proud of their social status in the midst of the many poor. In response, James gave warning against such boasting and called for humility (v. 9). He also reminded them of the perishable nature of wealth (v 10-11). Wealth is nothing to boast about, for some providence can cause it to fade away like the flower of the field.
The Selfishness of the Rich (2:14-16)
Their wealthy brothers were not only notorious for boasting, but for selfishness as well. They maintained a spirit of indifference towards the suffering poor in their midst. They lived as though they had not experienced the sacrificial love of the Redeemer. Like the religious leaders in the parable of the Good Samaritan, they passed by their own brethren bruised by poverty but showed no empathy. The illustration in 2:14-16 provides hints on the shocking selfishness of this wealthy class in that setting. It was because of the selfishness of the rich that “the brother or sister without clothes and daily food” received only a casual sympathy from the his rich brother.
Injustices against the Poor (2:6; 6:4-6)
The unjust treatment of the poor saints by the rich ones included insults, exploitation and dragging of the innocent poor to court (2:6). Also the failure to pay the laborers their wages was seriously condemned by the Apostle James (5:4-6). In short, they were robbed of social justice. The tribunals of the time were not confined to Jewish ones. Similarly Paul condemned lawsuits amongst believers in Corinth. This was a situation where believers dragged one another before pagan judges, instead of seeking justice in the household of God (1Cor. 6:1-8). The situation that James addressed could have been similar to the Corinthian problem. Before such worldly courts, justice could easily be denied the poor most of who were the least respected in society. It is against such practices that James prescribed the Royal law of love for one’s neighbor instead of the merciless judgments and treatments meted them (2:8, 12, 13,14). They did not show mercy to a needy brother or even a poor laborer who deserved his pay. According to James, this was because dead faith is incapable of producing good deeds (2:14-17). James mentions certain types and conditions of the poor.
The poor included, “orphans and widows in their distress”(1:27);“a poor man in shabby clothes” (2:2); those who are “poor in the eyes of the world” (2:5);“a brother or sister without clothes and daily food” (2:15); laborers whose wages have not been paid (5:4); the “innocent men” who are denied justice (5:6) and the sin-sick believer (5:13-16).
James’s primary concern is for the provision of the physical needs of these categories of the poor. Such needs include justice, food, clothing, wages and healing from disease.
Ministry to Orphans and Widows
Concerning orphans and widows, James encouraged the Christians to show their faith in caring for widows and orphans. For James, such concern coupled with moral purity are the trademarks of pure religion (1:27). However, Douglas Moo observes that this is not the total sum of true religion. He observes that "we must keep in mind that James is not attempting here to summarize all that true worship of God should involve. As Calvin says: ‘he does not define generally what religion is, but reminds us that religion without the things he mentions is nothing…." [1]
The Old and the New Testaments command the saints to provide justice, comfort and the materials needs of orphans and widows (Deut.10: 18, 14:26-29; Ps. 68:5; 146:9; Isaiah 1:17; Acts 6:1; James 1:27; 1Timothy 5:3 etc). Increasing poverty, the AIDS pandemic and bad customs set the stage for the neglect and wrong handling of orphans and especially widows in most parts of Africa. Should the Church in such contexts remain indifferent to social change? James’s teaching encourages the Church in Africa and similar contexts to be involved in social change efforts. Faith in Christ could be demonstrated by doing something about the psychological, spiritual and material needs of the unfortunate poor, especially needy orphans and widows. In spite of the biblical warrant for this need and the squalor of the poor, few protestant churches in Cameroon have ministry programs for orphans and widows in their midst. Care for the needy in the midst of the rich in the church and community is a great way to go public with the Christian faith in Cameroon. However, social ministry must be accompanied by the proclaimation of the Gospel in word. James’s statement remains significant, “But someone will say, ‘you have faith; I have deeds.’ Show me your faith without deeds, and I will show you my faith by what I do” (2:18, NIV).
What do you think?
Here is what the Bible says about Wi d o w s and O r p h a n s
“Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry. My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.” (Exodus 22:22-24 NIV)
“But if a priest’s daughter becomes a widow or is divorced, yet has no children, and she returns to live in her father’s house as in her youth, she may eat of her father’s food. No unauthorised person, however, may eat any of it.” (Leviticus 22:13 NIV)
“For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing.” (Deuteronomy 10:17-18 NIV)
“so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands.” (Deuteronomy 14:29 NIV)
“And rejoice before the LORD your God at the place he will choose as a dwelling for his Name—you, your sons and daughters, your menservants and maidservants, the Levites in your towns, and the aliens, the fatherless and the widows living among you. Remember that you were slaves in Egypt, and follow carefully these decrees. Celebrate the Feast of Tabernacles for seven days after you have gathered the produce of your threshing-floor and your winepress. Be joyful at your Feast—you, your sons and daughters, your menservants and maidservants, and the Levites, the aliens, the fatherless and the widows who live in your towns.” (Deuteronomy 16:11-14 NIV)
“Do not deprive the alien or the fatherless of justice, or take the cloak of the widow as a pledge.” (Deuteronomy 24:17 NIV)
“When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the alien, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the alien, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the alien, the fatherless and the widow.” (Deuteronomy 24:19-21 NIV)
“When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the alien, the fatherless and the widow, so that they may eat in your towns and be satisfied. Then say to the LORD your God: "I have removed from my house the sacred portion and have given it to the Levite, the alien, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them.” (Deuteronomy 26:12-13 NIV)
“"Cursed is the man who withholds justice from the alien, the fatherless or the widow." Then all the people shall say, "Amen!"” (Deuteronomy 27:19 NIV)
“because I rescued the poor who cried for help, and the fatherless who had none to assist him. The man who was dying blessed me; I made the widow’s heart sing.” (Job 29:12-13 NIV)
“You hear, O LORD, the desire of the afflicted; you encourage them, and you listen to their cry,” (Psalms 10:17 NIV)
“The LORD tears down the proud man’s house but he keeps the widow’s boundaries intact.” (Proverbs 15:25 NIV)
“learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow.” (Isaiah 1:17 NIV)
“Your rulers are rebels, companions of thieves; they all love bribes and chase after gifts. They do not defend the cause of the fatherless; the widow’s case does not come before them.” (Isaiah 1:23 NIV)
“and have grown fat and sleek. Their evil deeds have no limit; they do not plead the case of the fatherless to win it, they do not defend the rights of the poor.” (Jeremiah 5:28 NIV)
“If you really change your ways and your actions and deal with each other justly, if you do not oppress the alien, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, then I will let you live in this place, in the land I gave to your forefathers for ever and ever.” (Jeremiah 7:5-7 NIV)
“In you they have treated father and mother with contempt; in you they have oppressed the alien and ill-treated the fatherless and the widow.” (Ezekiel 22:7 NIV)
“Assyria cannot save us; we will not mount war-horses. We will never again say ‘Our gods’ to what our own hands have made, for in you the fatherless find compassion."” (Hosea 14:3 NIV)
“Do not oppress the widow or the fatherless, the alien or the poor. In your hearts do not think evil of each other.’” (Zechariah 7:10 NIV)
“"So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud labourers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me," says the LORD Almighty.” (Malachi 3:5 NIV)
“And you sent widows away empty-handed and broke the strength of the fatherless.” (Job 22:9 NIV)
“A father to the fatherless, a defender of widows, is God in his holy dwelling.” (Psalms 68:5 NIV)
“The LORD watches over the alien and sustains the fatherless and the widow, but he frustrates the ways of the wicked.” (Psalms 146:9 NIV)
“Do not move an ancient boundary stone or encroach on the fields of the fatherless,” (Proverbs 23:10 NIV)
“Leave your orphans; I will protect their lives. Your widows too can trust in me."” (Jeremiah 49:11 NIV)
“Give proper recognition to those widows who are really in need.” (1 Timothy 5:3 NIV)
“If any woman who is a believer has widows in her family, she should help them and not let the church be burdened with them, so that the church can help those widows who are really in need.” (1 Timothy 5:16 NIV)
“Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (James 1:27 NIV)
[1] Douglas Moo, James: Tyndale New Testament Commentaries. (Grand Rapids: William. B. Eerdmans, 1985), pp.86
The ethical failures mentioned by James may be divided into three broad categories namely: pride, selfishness and social injustices or discrimination against the poor industrial workers. This list is not exhaustive. There may have been more evils than the ones enumerated. It seems that the rich saints against the poor ones committed many of the evils.
The Pride of the Rich (1:9-11)
Unfortunately, the few rich believers became conceited and proud of their social status in the midst of the many poor. In response, James gave warning against such boasting and called for humility (v. 9). He also reminded them of the perishable nature of wealth (v 10-11). Wealth is nothing to boast about, for some providence can cause it to fade away like the flower of the field.
The Selfishness of the Rich (2:14-16)
Their wealthy brothers were not only notorious for boasting, but for selfishness as well. They maintained a spirit of indifference towards the suffering poor in their midst. They lived as though they had not experienced the sacrificial love of the Redeemer. Like the religious leaders in the parable of the Good Samaritan, they passed by their own brethren bruised by poverty but showed no empathy. The illustration in 2:14-16 provides hints on the shocking selfishness of this wealthy class in that setting. It was because of the selfishness of the rich that “the brother or sister without clothes and daily food” received only a casual sympathy from the his rich brother.
Injustices against the Poor (2:6; 6:4-6)
The unjust treatment of the poor saints by the rich ones included insults, exploitation and dragging of the innocent poor to court (2:6). Also the failure to pay the laborers their wages was seriously condemned by the Apostle James (5:4-6). In short, they were robbed of social justice. The tribunals of the time were not confined to Jewish ones. Similarly Paul condemned lawsuits amongst believers in Corinth. This was a situation where believers dragged one another before pagan judges, instead of seeking justice in the household of God (1Cor. 6:1-8). The situation that James addressed could have been similar to the Corinthian problem. Before such worldly courts, justice could easily be denied the poor most of who were the least respected in society. It is against such practices that James prescribed the Royal law of love for one’s neighbor instead of the merciless judgments and treatments meted them (2:8, 12, 13,14). They did not show mercy to a needy brother or even a poor laborer who deserved his pay. According to James, this was because dead faith is incapable of producing good deeds (2:14-17). James mentions certain types and conditions of the poor.
The poor included, “orphans and widows in their distress”(1:27);“a poor man in shabby clothes” (2:2); those who are “poor in the eyes of the world” (2:5);“a brother or sister without clothes and daily food” (2:15); laborers whose wages have not been paid (5:4); the “innocent men” who are denied justice (5:6) and the sin-sick believer (5:13-16).
James’s primary concern is for the provision of the physical needs of these categories of the poor. Such needs include justice, food, clothing, wages and healing from disease.
Ministry to Orphans and Widows
Concerning orphans and widows, James encouraged the Christians to show their faith in caring for widows and orphans. For James, such concern coupled with moral purity are the trademarks of pure religion (1:27). However, Douglas Moo observes that this is not the total sum of true religion. He observes that "we must keep in mind that James is not attempting here to summarize all that true worship of God should involve. As Calvin says: ‘he does not define generally what religion is, but reminds us that religion without the things he mentions is nothing…." [1]
The Old and the New Testaments command the saints to provide justice, comfort and the materials needs of orphans and widows (Deut.10: 18, 14:26-29; Ps. 68:5; 146:9; Isaiah 1:17; Acts 6:1; James 1:27; 1Timothy 5:3 etc). Increasing poverty, the AIDS pandemic and bad customs set the stage for the neglect and wrong handling of orphans and especially widows in most parts of Africa. Should the Church in such contexts remain indifferent to social change? James’s teaching encourages the Church in Africa and similar contexts to be involved in social change efforts. Faith in Christ could be demonstrated by doing something about the psychological, spiritual and material needs of the unfortunate poor, especially needy orphans and widows. In spite of the biblical warrant for this need and the squalor of the poor, few protestant churches in Cameroon have ministry programs for orphans and widows in their midst. Care for the needy in the midst of the rich in the church and community is a great way to go public with the Christian faith in Cameroon. However, social ministry must be accompanied by the proclaimation of the Gospel in word. James’s statement remains significant, “But someone will say, ‘you have faith; I have deeds.’ Show me your faith without deeds, and I will show you my faith by what I do” (2:18, NIV).
What do you think?
Here is what the Bible says about Wi d o w s and O r p h a n s
“Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry. My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.” (Exodus 22:22-24 NIV)
“But if a priest’s daughter becomes a widow or is divorced, yet has no children, and she returns to live in her father’s house as in her youth, she may eat of her father’s food. No unauthorised person, however, may eat any of it.” (Leviticus 22:13 NIV)
“For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing.” (Deuteronomy 10:17-18 NIV)
“so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands.” (Deuteronomy 14:29 NIV)
“And rejoice before the LORD your God at the place he will choose as a dwelling for his Name—you, your sons and daughters, your menservants and maidservants, the Levites in your towns, and the aliens, the fatherless and the widows living among you. Remember that you were slaves in Egypt, and follow carefully these decrees. Celebrate the Feast of Tabernacles for seven days after you have gathered the produce of your threshing-floor and your winepress. Be joyful at your Feast—you, your sons and daughters, your menservants and maidservants, and the Levites, the aliens, the fatherless and the widows who live in your towns.” (Deuteronomy 16:11-14 NIV)
“Do not deprive the alien or the fatherless of justice, or take the cloak of the widow as a pledge.” (Deuteronomy 24:17 NIV)
“When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the alien, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the alien, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the alien, the fatherless and the widow.” (Deuteronomy 24:19-21 NIV)
“When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the alien, the fatherless and the widow, so that they may eat in your towns and be satisfied. Then say to the LORD your God: "I have removed from my house the sacred portion and have given it to the Levite, the alien, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them.” (Deuteronomy 26:12-13 NIV)
“"Cursed is the man who withholds justice from the alien, the fatherless or the widow." Then all the people shall say, "Amen!"” (Deuteronomy 27:19 NIV)
“because I rescued the poor who cried for help, and the fatherless who had none to assist him. The man who was dying blessed me; I made the widow’s heart sing.” (Job 29:12-13 NIV)
“You hear, O LORD, the desire of the afflicted; you encourage them, and you listen to their cry,” (Psalms 10:17 NIV)
“The LORD tears down the proud man’s house but he keeps the widow’s boundaries intact.” (Proverbs 15:25 NIV)
“learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow.” (Isaiah 1:17 NIV)
“Your rulers are rebels, companions of thieves; they all love bribes and chase after gifts. They do not defend the cause of the fatherless; the widow’s case does not come before them.” (Isaiah 1:23 NIV)
“and have grown fat and sleek. Their evil deeds have no limit; they do not plead the case of the fatherless to win it, they do not defend the rights of the poor.” (Jeremiah 5:28 NIV)
“If you really change your ways and your actions and deal with each other justly, if you do not oppress the alien, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, then I will let you live in this place, in the land I gave to your forefathers for ever and ever.” (Jeremiah 7:5-7 NIV)
“In you they have treated father and mother with contempt; in you they have oppressed the alien and ill-treated the fatherless and the widow.” (Ezekiel 22:7 NIV)
“Assyria cannot save us; we will not mount war-horses. We will never again say ‘Our gods’ to what our own hands have made, for in you the fatherless find compassion."” (Hosea 14:3 NIV)
“Do not oppress the widow or the fatherless, the alien or the poor. In your hearts do not think evil of each other.’” (Zechariah 7:10 NIV)
“"So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud labourers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me," says the LORD Almighty.” (Malachi 3:5 NIV)
“And you sent widows away empty-handed and broke the strength of the fatherless.” (Job 22:9 NIV)
“A father to the fatherless, a defender of widows, is God in his holy dwelling.” (Psalms 68:5 NIV)
“The LORD watches over the alien and sustains the fatherless and the widow, but he frustrates the ways of the wicked.” (Psalms 146:9 NIV)
“Do not move an ancient boundary stone or encroach on the fields of the fatherless,” (Proverbs 23:10 NIV)
“Leave your orphans; I will protect their lives. Your widows too can trust in me."” (Jeremiah 49:11 NIV)
“Give proper recognition to those widows who are really in need.” (1 Timothy 5:3 NIV)
“If any woman who is a believer has widows in her family, she should help them and not let the church be burdened with them, so that the church can help those widows who are really in need.” (1 Timothy 5:16 NIV)
“Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (James 1:27 NIV)
[1] Douglas Moo, James: Tyndale New Testament Commentaries. (Grand Rapids: William. B. Eerdmans, 1985), pp.86
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