VI. The Church and Secular Influence

 Manaen needs an introduction. After all, he is mentioned only once, as a leader in the church in Antioch. For our purposes the significant detail attached to this Christian man is that he was a friend of Herod Antipas, the brutal ruler of Galilee. 

 

With that in mind,  we can move into an exploration the relation church to secular powers. 

 

The friendship of Manaen and Herod raise questions. How did a devout follower of Jesus Christ maintain integrity of faith in the company of a ruthless ruler? How long did he stay on Herod’s staff after his conversion? Assuming he kept his firm allegiance to Christ, he faced twin temptations: first, not speaking up to Herod about evil policies, and second, giving approval when Herod’s actions clearly opposed Christ’s teaching.

 

Those same twins are alive and well when we consider the church and secular power today. Certainly, we welcome opportunities to bring Christian influence on directions of state, but with the whiff of influence comes the craving for more. 

 

The pursuit of greater influence brings the same twins Manaen faced: 1) Does  the church stifle its criticism to keep its privileged place? 2) Must the church baptize unbiblical moral trends widely accepted in the culture? If stifling and baptizing come with the position of power, the church has lost its saltiness. 

 

Our Lord reminds us that his kingdom is not of this world. Christians are first and foremost citizens of God’s kingdom. 

 

Let me describe four roles of how the church should exercise her influence in society.  

 

1. The role of correction. This is founded on Christian anthropology, meaning how we understand ourselves as made in the image of God. 

 

Our culture has de-spiritualized what it  means to be human. That removes our identity as bearing the image of God and his purposes for us in society.  Value has become a measure of how many toys we hold when we die, and moral ethics vary according to the loudest voices. 

 

When my wife and I were living in a rural area of our state, we saw Christian anthropology lived well. Until the mid-1950s the Black population had been forced out of white schools. Their school  was founded by a Jewish businessman, Julius Rosenwald, and a Black educator, Booker T. Washington. 

 

The Black population got an education, but one that went far deeper than the classroom. 

 

They excelled in forbearance. In the face of what we now call systemic racism, they reacted not in kind.  In deprivation they showed patience; in hostility, forgiveness; in rejection, perseverance. It flourished in their friendships, their families, and most importantly towards the people who pushed them down. Their joy through it all still surfaces. Their magnanimous forbearance has contributed a lasting and valued legacy flowing into the entire community. 

 

Christian anthropology also defines who we are, the source of the life, and the eternal value of each person. This too is jeopardized today. Not long ago the governor of my state praised legislation that secured the rights of abortion, declaring that “dangers to women had been removed.” I did not hear him say anything about the dangers for the unborn infants who faced abortion. They are denigrated in today’s scale of human worth.

 

2. The role of courage. It takes courage to speak the truth today. We read about the tyranny of the majority in public places like universities, but it can be just as pernicious among those we frequent--friends, families, neighbors, and work associates. 

 

The antidote is to speak up. There are all kinds of culture wars, many we can neglect, but the voices that would stigmatize and demonize Christian truth must not go unchallenged. Say your piece, and do it with as much humility as persistence.

 

The courage of one expands to others. One who speaks and stands and objects will face down bullies. The courage of one can expose the false structures,  the untruths, and the malice of many. The courage that requires is emboldened by the voices of other Christians.

 

3.The role of charity. We do not throw stones. I am, after all, a greater sinner than any I know. The currency we need is humility, to love my neighbor as myself. 

 

Our role is not to judge but to love, to respect, listen, and understand. To paraphrase Jesus, what good is it if I make sure the other person knows I am right, when I lose the opportunity to show him the love of the Messiah?

 

Many of the challenges we face are rooted in people’s fear, in wounds of rejection and abuse. There is a balm for them, but it is not found outside of the healing balm of Jesus Christ. The occasions for charity can be transformed into the ministry of the Great Physician if they recognize humility and love in our presence. 

 

4. The role of messenger. Our message tells how the human spirit is elevated. It points to where we find dignity and fulfillment. It confirms the coming judgment of the King on the oppressors of evil. 

 

But more, it is about the Creator as our Father, his forgiveness and mercy; about his Son Jesus Christ who himself is the true image of every man and woman, and who took our sin upon him on the cross; and about the Holy Spirit who will wipe away every tear and fill every heart with inextinguishable love. Our message is about the only kingdom founded upon righteousness and that lasts forever. 

 

Grant, O Lord, that the course of this world may be so peaceably governed by your good providence, that your church may joyfully serve you in confidence and serenity, through Jesus Christ our Lord.