Identity

Exodus 20:1-17
Acts 15:1-2, 6-11
Matthew 19:16-26

"Religion" can best be described as a system of beliefs and practices relative to those beliefs; "dogma" is the $20 word for it.  "Philosophy" is a little harder to define as a "system", but the best way to summarize philosophy is as a "rational investigation of truth".  So when we think of Christianity, Judaism, Islam, or even Hinduism in general terms, we think of "religion" because each has a "system" of expression to its "god" or "gods" (Hinduism).  Buddhism, on the other hand, can best be described as a "philosophy" because there is no central "god" to worship, thus no "system" toward that expression. 

But in order to adequately "worship", do we not first need to "know" a god rather than to simply "know of" one - or several?  Given my limited knowledge of Buddhism, they do not "worship" as we understand worship.  Rather they "seek".  Should we Christians not be better, though not always accurately, described as "seeking"?  Of course we "should" be!  Though we do have our "rules" as such, Methodist theology encourages us toward "sanctification"; that is, the active (and not incidental) pursuit of spiritual perfection, growing in faith and in love to the point that we could honestly look upon the worst of humanity and feel pity rather than disdain. 

Tall order, I know, but we also have those "means of grace" which we have come to believe to be the intentional and disciplined pursuit of something greater than self.  Spiritual perfection must be our pursuit because we cannot honestly say we really "know" Christ - let alone "love Christ" if we do not have the same heart of Christ - that heart set toward the salvation of "all".  And we cannot share this attribute with Christ if we do not earnestly pursue it.  Our spiritual gifts are granted to us toward this pursuit (1 Peter 4:10).

I thought of this when a pastor friend and I were recently discussing religious beliefs and practices (dogma) as they pertain to biblical and interpretive authority.  She made a good point against a rigid dogma when she was speaking of the so-called "Nones" (n-o-n-e-s, not n-u-n-s), typically young, typically white people who profess little to no religious or church affiliation; in fact, they reject religion.  She asked whether we as the Church expect "seekers" to "believe [first] and then become accepted into community, OR [will we allow them to] join the community and then explore belief"?  Do we have a community that is conducive to this "investigation of truth" - OR - are we more inclined toward "imposing" what we think we know and demanding they agree? 

If we demand a certain rigid dogma to be adhered to before we will accept someone, we are expressing our understanding of "religion" and its expectations.  That is, we require of someone to buy into, or at least respect, the tenets of our faith before they can legitimately be considered "one of us".  It is ironic, however, that we do not seem to impose these same expectations on those who are already "in".  That is, we shy away from holding one another accountable to the demands of discipleship because we don't want to appear judgmental or overbearing toward someone we "like" - OR - we don't want to "run them off", failing to realize how "off" they may already have "run".  Can we say we understand the pursuit of truth if we are looking into the face of a lie and calling it "ok" because we do not wish to offend a friend?

If we have a broader understanding of what it means to be a disciple, however (a student, a follower), we might be more inclined toward a more philosophical understanding of "investigating truth"; that is, earnestly "seeking" by way of "sanctification" through those means of grace; i.e., Scripture study, fasting, prayer, worship, Sacraments, etc.  Whether or not this search for truth can be considered "rational" might be up for further debate, and then it would become - if "rational" - more rigidly defined as a "system" quite simply because faith is not rational.

To be sure, Jesus is affirming an ordered "system" "if you want to enter into life", He says (Mt 19:17) when He affirms the Moral Law as expressed in Exodus (the Ten Commandments), but that same Moral Law takes on a new perspective when He quotes the commandment from Leviticus ("Love your neighbor as yourself").  As we have been challenged before, this passage commanding earnest and genuine expressions of "love" toward one's neighbor as defined by Jesus (Luke 10:29-37, "The Good Samaritan") can hardly be systemized if we do not have a good, biblical concept of "love" in the first place. 

We may also notice how the "don'ts" can be absolute within a rigid system, but showing "honor" to our parents and "loving" our neighbor as Jesus affirms these commandments cannot always be so "systemized" especially when it is sometimes difficult to "honor" abusive parents or love a mean neighbor.  Enter the concept of "philosophy".  These commandments need to make sense to us so that we may fulfill these commandments according to our Lord's desire.  We must not simply side-step them only because we do not "get it".  We must have a desire to pursue "truth", not fact.

Christians can be rather defensive when our faith is challenged within a concept of philosophy because philosophy lacks "absolutes"; that is, qualitative and quantitative "facts".  Many believe if Christianity cannot be pinned down as "fact", as "absolutely" necessary to Eternal Life, then our "religion" has lost its meaning as "truth".  And too often, we have reduced Christianity to a single moment when we have declared ourselves "saved" and thus "done", leaving the necessary work of the Church to others, perhaps "professional vocationalists".  These "one-and-done" Christians are those who call themselves "Christian" but know little about Christ Himself.  They have come to believe themselves to be "in" Christ, but they give no discernable time to prayer, to fasting, to Scripture study, to worship, to the Sacraments of the Church, convinced as they have become that they don't "have to".

Jesus did say, "You will know the Truth, and the Truth will set you free" (John 8:32), but just prior to this Jesus did also say to "those who believed Him", "If you abide in My word, you are My disciples indeed."  Jesus never suggested this "truth" would just fall into our laps.  How can "truth" be imparted to those who just don't care one way or the other?      

I fail to see the difference between these "one-and-done" Christians and the so-called "Nones" who actively disavow any religious affiliation because they both share this common attribute: they have stopped "seeking".  They likely think they "know" all they care or need to know (the one-and-done's) or they have "seen" enough (the "Nones" and their accusations against hypocritical Christians).  Either way, these have removed themselves from the "religion" of faith with its beliefs and practices of discipleship, or they have distanced themselves from any "rational investigation of truth" because their minds seem already made up.  Is it not scary that these "one-and-done" Christians have so much in common with professed ATHEISTS??

It must not be overlooked that Jesus ramps up the expectations and demands of systemized religion when He calls upon the rich man - IF the rich man wants to be "perfect" - to "sell what you have and give to the poor" (Mt 19:21a).  It must also be noted that the benevolence of giving is in addition to - not instead of - the Moral and Divine Law.  Even many young, mission-minded Christians have lost a sense of any sort of religious system (organized religion) in favor of working for a better world in the name of social justice, working to further the Gospel of our Lord in everyday life. 

It's hard to find fault with these "workers" and they should actually be applauded and encouraged, but we must not overlook a more holistic approach to faith in understanding its relational value not only with those whom we serve but also with our Holy Father - because the Gospel of our Lord, the reason we "work" in the first place, can actually get lost in the "busyness" of work.  One expression of "identity" (worship or service) is not more highly valued than the other, according to Jesus.  Christianity is not an either/or; we are called to both/and because worship of our Lord and service to our neighbor are two sides of the same coin.

Abiding in Christ, that is, in the "Word made flesh", is all-encompassing.  If we reduce discipleship to a set of rules, then it becomes a burden too great to carry with too many "rules" to remember and no room for "grace".  However, if we embrace discipleship for what it truly is - a "search" for students and followers - we will find not burdens or even legalistic obstacles; we will instead find opportunities.  And in those opportunities, we will discover Truth who is Christ our Lord who absolutely rejected "one-and-done" practices more aligned with "superstition" than with genuine, "pure and undefiled religion" as defined by St. James: "to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (James 1:27).

This is the Journey.  This is Christ our Lord.  If we abide in Him, it is our "identity".