No. 19, Aug. 1996

 

BEING LIKE GOD

 

            Therefore be followers of God as dear children.– Eph. 5:1

 

            We might have expected Paul to tell the Ephesians to be followers of Christ. As he put it elsewhere, “Follow me even as I follow Christ” (1 Cor. 11:1).

 

            Jesus himself turned attention from himself to God, as in his response to an inquirer who had knelt before him and addressed him as “Good Master,” “Why call me good, for only one is good, even God” (Mk. 10:18). Jesus here recognizes that only God is the source and norm of all goodness.

 

            And in Mt. 5:44-45 Jesus says, “Love your enemies, bless those who curse you, and pray for those who spitefully use you, that you may be the children of your Father in heaven.” We might have expected him to say, “so that you may be my disciples.” He was always pointing away from himself to God.

 

            All this means that while we should not speak of Christ less, or the Holy Spirit less, or the apostles less, but of God more. And while we are, to be sure, Christians, or followers of Christ, we are also children of God. And we are to be followers of God.

 

            The word means to be imitators or copiers. Imitate God! Copy God! We do not usually think in such terms, mainly because we think of God as too far removed from us earthlings. If we are to be like God, we have to ask What is God like?

 

            The Bible answers that question in different ways. Isaiah sees Him on a throne, high and lifted up, with angels praising Him, “Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory” (Isa. 6: 1-3).

 

            How do we copy that?

 

            The psalmist sees God as being anywhere He wants to be. If he ascends into heaven, God is with him there; if he descends into hades (hell), He is there; if he takes the wings of the morning and dwells in the uttermost part of the sea, God is there to hold him; even if darkness envelopes him, the darkness is as light to God! (Ps. 139).

 

            We cannot be like that.

 

 

            The Bible describes God in such transcendent terms that we can only conclude that an insurmountable barrier separates us: He is Ruler of the universe, King of all kings, Lord of all lords; He only has immortality; He dwells in unapproachable light; no one has seen Him or can see Him – “to whom be glory and everlasting power” (1 Tim. 6).

 

            In all these descriptions God is not only wrapped in glory but in mystery . We do not want to lose that mystery . We are ever to be awed by God’s majesty. But it is clear that if we are to imitate God it is to be from some other perspective.

 

            If these divine attributes lie far beyond our comprehension, there are others that provide a glorious field for emulation. These might be called communicable attributes, ones with which we can identify.

 

            Art Linkletter loved to tell the story of a 3rd-grader he interviewed on TV who was drawing a picture. “What are you drawing?,” Art asked. “A picture of God,” the boy said. “But no one knows what God looks like,” Art cautioned. “They will when I get through!,” he insisted.

 

            If the lad is allowed to draw his picture, it might be better theology than a joke. Kids do make good theologians, you know. Perhaps he draws a burning bush and presents it as a picture of God. Not bad! That’s what Ex. 3 says: God was in the flame and spoke to Moses from the bush.

 

            In this story the unapproachable, transcendent God becomes approachable and immanent when he enters into history and shows concern for His suffering people in Egypt. He tells Moses that He is the God of his fathers and that He has seen the misery of His people in Egypt. “I have heard their cry,” He says, and “I know their suffering,” and “I have come down to deliver them.”

 

            If this too is what God is like, then we can copy him. We too can be sensitive to human suffering, and we can reach out and help people who are hurting. And, like God, even when they may not deserve it. That is grace. God is gracious to us, so we are to be gracious to others. “Be merciful,” Jesus said, “as your heavenly Father is merciful.” To the disgraced, the diseased, the disadvantaged, the discouraged.

 

            If this is what God is like, then we have something to say to the shutins, those in nursing homes waiting to die, those going through a divorce and a broken home, those on drugs who are trying to find their way. God knows all our heartache; He sees all the misery; He hears our cries for help, and He has come down!

 

            And that is who we are, followers of God. When we are there with deeds of kindness, God is there.

 

            Perhaps our 3rd-grader draws still another picture. This time it is a stick man with a towel and a basin of water, stooping down to wash feet. A picture of God!

 

            This amazing story in John 13 begins by saying Jesus now realized that he had come from God and that he was returning to God. He then takes the towel. He doesn’t assume a throne and call for a scepter; nor does he want people to bow down to him. He doesn’t seek glory, majesty, or dominion. He rather bends down and washes the feet of sinful men - even while they were arguing as to which one was the greatest!

 

            Is that what God is like? Can we be like that?

 

            In that story Jesus shows us that there is only one kind of greatness, the greatness of service.

 

            We can now go back and look at Eph. 5:1 in context. The apostle has just said, “Be kind to one another, tenderhearted, forgiving one another, just as God in Christ also forgave you.” And in the following verse he says, “And walk in love, as Christ also has loved us and given Himself for us.”

           

            We now have the picture: God forgives us, so we forgive others; God loves us, so we love others. This is the context in which he says that we are to be followers of God.

 

            We thus have a proposition: God doesn’t ask us to do anything for others that He hasn’t already done for us.

 

            Micah 6:8 tells us the three things God requires of us: To do justly or to do what’s right. Why? Because God has done right by us. To love kindness. Why? Because God has been kind to us. To walk humbly before God. Why? Because He has humbled Himself before us.

 

            It applies to every command and sacrifice. God asks us to make no sacrifice that He has not already made for us. If He asks us to be baptized in the likeness of His death, burial, and resurrection, it is because He has already done that for us.

 

            Paul sums it all up in 2 Cor. 8:9: “You know the grace of our Lord Jesus Christ, that even though He was rich, for your sakes He became poor, that you through His poverty might be rich.”

 

            This gives meaning to Jesus’ amazing statement: “If you have seen Me, you have seen the Father also” (Jn. 14:9).

 

            That is what God is like. And that is what we are to copy. – Leroy

 

SEEKING OUT CONNECTIONS

 

            Peace is not won by those who fiercely guard their differences, but by those who with open minds and hearts seek out connections. - Katherine Paterson

 

            Occasionally I come upon a statement that is especially pregnant with meaning. It is sometimes also liberating. This statement is both meaningful and liberating.

 

            It is meaningful in that it draws a vital distinction, rarely recognized, between what is more important (seeking out connections) and less important (our differences). It is liberating because it frees us, if heeded, from a fatal error, the presumption that we win only by successfully defending (fiercely?) our side of the issue.

 

            It is not saying that differences do not matter or that they are not important. But it is saying that at least one thing is more important: Our connection to others. These may be our own family, a sister or a brother or even parents. It may be those in the church.

 

            The peace (or unity) we seek may be between political parties, nations, cultures, world religions. The diversity is always great, the differences are often monumental. But we all seek those goals that make for a better world – peace, unity, goodwill, cooperation, justice. It becomes a matter of whether we are to sacrifice these goals in order to “fiercely contend for our differences.”

 

            What are we to do about our differences? Recognize them for what they are. And respect each other nonetheless. We must search out common ground, and open our hearts to the probability that we agree more than we disagree. “Hold fast the Head,” who is Christ, should be rule enough, but we are to realize that each of us is at a different point along the way. Forbearance is Christlikeness.

 

            We must connect to each other. Once connected, we can discuss our differences, with sweet reasonableness, not with contentious rivalry. And we must make reasonable compromises. This we can do without sacrificing vital truth.

 

            There is a way for us all to win – by not having to win! The Prince of Peace pointed the way to peace when he urged, “He who would gain his life must lose it.” We win by losing! – Leroy

 

 

            You will be impressed with the bound volumes of Restoration Review, 1983-92, each having a two-year theme. You might start with the 1991-1992 volume, titled What the Old Testament Means to Us, $15 postpaid. You can then get the other four volumes as you will for only $50 more. Or all at one time, $65, postpaid.

 

            We have loose back copies of Restoration Review, selected at random over 30 years, that we virtually give away at 25 copies for $5.00 or 60 copies for $10, and that includes postage. Ideal for passing along.

 

 

LEARNING BY SUFFERING

 

            Like so many gems of wisdom, this goes back to early Greek literature, to Aeschylus, the tragedian (5th century B.C.), who wrote plays exposing human pride and arrogance. In order to learn one must overcome pride and arrogance, Aeschylus insisted, and this comes through the crucible of suffering. Such teaching led Socrates to insist, “I know nothing.”

 

            The Greeks taught that to recognize one’s ignorance is the first step toward true knowledge. But such learning can be painful and humiliating. To make his point Aeschylus combined two Greek words, pathei (suffering) and mathos (learning), which could be translated “suffering is the price of learning.”

 

            As is often the case with great minds, especially reformers, Aeschylus was using overstatement to make a point, for surely all learning is not painful. We know that learning is often a delightful experience, even exhilarating. All through my years as a teacher I’ve told my students that learning is fun. I often told the girls at the woman’s university where I taught that they can best entertain a man by entertaining him with ideas. You can imagine that that made campus news!

 

            Aeschylus had the deeper dimensions of life in mind when he spoke of learning having such a high price tag as pain and suffering. Such as learning to be responsible, to be obedient, to be honest, to be humble, to be teachable. To quote Socrates again, “The unexamined life is not worth living.” But self-examination can be terribly painful, such as facing up to one’s own prejudices, one’s own pride and self-will.

 

            Most of us, when we take a close look at our own lives, will admit that hardship, adversity, scarcity, even tragedy have been our best teachers. We learned more when the tree was dry than when it was green.

 

            Aeschylus’ wisdom is evident in the great religions of the world, most being born of adversity. The point of Buddhism is to deal with human suffering. Judaism is the story of a suffering nation with a suffering servant. Arnold Toynbee wrote a book on “The Crucible of Christianity,” by which he meant that it was born of trial and suffering.

 

            Jesus taught his disciples that “the Son of Man must suffer many things” (Mk. 8:31), and Heb. 5:8 notes that Jesus “learned obedience by the things which he suffered.” When Jesus called Paul as an apostle, he said, “I will show him how many things he must suffer for my name’s sake” (Acts 9:16). Rom. 8: 17 assures us that “if we suffer with Him we shall also be glorified with Him.” Suffering leads to glory!

 

            This is not where the world is. Life is to be painless, including learning. Ease and comfort are both idealized and realized. Ours is a sanitized, anesthetized culture. Hard work and hardship are out of style. If one can’t put it altogether, the government will do it for him! Such is the world’s values these days.

 

            But it doesn’t work. Aeschylus was right. There is a necessary correlation between learning (the things that matter most) and hardship. We are soft, flabby, and spoiled because we’re not willing to get our nose bloodied.

 

            Ironically, it is the undisciplined life that often suffers the most, but it is a needless, meaningless suffering, which is not a good teacher. We are often our own worst enemy. Disease, poverty, crime, ignorance, injustice are often our own creation. Tears are often needless. William Barclay wisely observes that God never causes His children a needless tear.

 

            Aeschylus – and Jesus and Paul and Socrates – speak of meaningful suffering, the pain and hardship that appear to be concomitant to a life of service and sacrifice. It is this hallowed suffering that gives us artists, poets, and prophets. The Scriptures distinguish between suffering as an evil doer and as a Christian (1 Pet. 4: 15-16).

 

            We can believe that God suffers with His covenant people. This is evident in the book of Revelation where the church is depicted as suffering and yet triumphant, as in Rev. 2: 10: “Do not fear the things you are about to suffer.” It goes on to speak of prison and tribulation “that you may be tested.” When it adds, “Be faithful unto death,” it is referring to death by martyrdom, the ultimate teacher.

 

            It is to such ones that God eventually speaks in Rev. 21 of all things being made new. In that newness there will be no more pain, no more sorrow, no more death.

 

            “God will wipe away every tear from their eyes” is an exciting promise, one that is for us now as well as in God’s tomorrow. He has put us into the kind of world where there will be tears. But it is all right, for as the tears flow He wipes them away. He suffers with us and that makes all the difference.

 

            “I consider that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed.” (Rom. 8:18). – Leroy

 

OUR CHANGING WORLD

 

            In July amidst a severe heat wave I attended the North American Christian Convention in Dallas. They had such noted speakers “from without” as Cal Thomas, Josh McDowell, and Bill Hybels, pastor to the 16,000-member Willow Creek Community Church in Illinois that has a staff of 300. More important to me, however, was seeing scores of sisters and brothers that I have known through the years and dearly love. Many of these were at the European Evangelistic Society breakfast where we heard Calvin Phillips speak words of wisdom. The marvel of the Convention is the exhibits, 268 of them this time, in an area that would cover more than two football fields. The place to see and be seen.

 

            I also attended the pre-Convention Restoration Heritage, which has a way of becoming confrontational. The issue this time was Campbell’s Lunenberg Letter and Christians in the sects. Some observed that they had come out of a sect, and for all they were hearing they might as well have stayed where they were! The few Church of Christ folk that were there must have felt at home!

 

            We are not sure when we’ll put this newsletter in the mail. The chances are that by the time you read this we will have attended the World Convention in Calgary and be on our tour of Alaska, three weeks in all. In any event we will give you a report in our next.

 

READER’S EXCHANGE

 

            I think there’s a misunderstanding of grace. Grace is unmerited favor, yes, but that does not mean that God overlooks sin. Grace is undeserved help in the putting away of sin. God saves us from our sins, not in our sins. – Harold Fox, Edgar, Neb.

 

            I sent the following letter to the editor of Newsweek, dated April 18, which may interest you.

 

            Your statement in the April 8 issue (“A Gold Medal for Graham”) that “No religious leader has ever delivered a speech from the House Chamber” is not quite correct. On Sunday a.m., June 2, 1850 Alexander Campbell (Disciples of Christ) delivered a sermon on John 3:16 in the Hall of the House of Representatives. But it was not an official joint session of Congress. The Chamber was full for the informal occasion, made up of legislators and their families, with many visitors.

 

            It is my understanding that it was common in those years for prominent clergy to speak in the House Chamber, a kind of “Congress Church. “ Not likely these days!

 

            I also sent a copy to Billy Graham, who was not allowed to preach in the Chamber. He made a gracious response. Newsweek made no response, unusual for them. This is of course no big deal, but we need to speak up when our leaders get so uptight about “separation of church and state,” which the Constitution says nothing about.

 

BOOK NOTES

 

            We had such a good response to our notice of Bob Blackshear’s The Bleating Sheep: A New Look at Acts 6:1-7 that we have ordered a new supply. One attraction is several essays by Carl Ketcherside on the ministry of elders. The book makes a convincing case for Body life (mutual sharing) rather than a professional system that makes members into auditors. $6.00, postpaid.

 

            We are also pleased that Edward Fudge’s Beyond the Sacred Page is being read. It is a testimonial of God’s providential guidance in the life of one man. It is especially significant in that it emanates from a hardline Church of Christ background. $8.95 postpaid.

 

            Two new books from the ACU Press are worthy of study, and both describe life in Churches of Christ. Saddlebags, City Streets, and Cyberspace, by Mike Casey, is a history of preaching in the Churches of Christ, with over 90 preachers referred to, from Alexander Campbell to John Allen Chalk. He concludes from all the “styles” of preaching that overall we have a rich heritage. $16.00 postpaid. Tom Olbricht’s Hearing God’s Word: My Life with Scripture in the Churches of Christ might be described as “hermeneutical history” in that it identifies problems we have had with Scripture. His insights are responsible and enlightening. $21.00 postpaid.

 

            We continue to get good responses concerning the revised The Stone-Campbell Movement by Leroy Garrett. They say it is both informative and easy-to-read, and that it is fair to all three churches of the Movement. It is updated to the 1990s. $25.00, two copies $45.00,

 

            Other regular items you might want in your library: The Fool of God and Raccoon John Smith, historical novels by Louis Cochran, $12.50 each, postpaid. Our Heritage of Unity and Fellowship, edited by Cecil Hook, a selection of writings by Carl Ketcherside and Leroy Garrett, $9.00 postpaid; The Twisted Scriptures by Carl Ketcherside, $7.95 postpaid