For the peace from above and for the salvation of our souls, let us pray to the Lord.
Jesus answered: “Very truly, I tell you, no one can see the kingdom of God without being born from above.” (John 3:3)
Jesus speaks to us about being ‘born again’ or ‘born from above’ – which Orthodoxy has understood as the spiritual and heavenly birth given us in baptism. The phrase “from above” does occur at various times in Orthodox liturgical prayers as in the petition of the litany listed above. We come to experience the forgiveness we offer to others as the peace from above.St. Isaac of Nineveh writes:
Consider the forgiveness of your debtors in these things as a work of righteousness. Then you will see peace exult in your mind from two sides: namely when you are above propriety and justice in your way, and you yield to freedom in all things. (On Ascetical Life, p. 65)
For St Isaac when someone decides to forgive, they decide that mercy trumps judgment (James 2:13). In forgiveness, we decide to forego retribution, justice or even validation for one’s hurt because of the offense. You choose freedom from the demands of justice.
Forgiveness Sunday is our time to choose the peace from above, to let go the demands of justice and validation and to love another as God loves us. We enter into Great Lent with the intention to live the Gospel. “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14). We offer to others what we want from God.
The second theme, that of forgiveness, is emphasized in the Gospel reading for this Sunday (Matthew 6:14-21) and in the special ceremony of mutual forgiveness at the end of Vespers on Sunday evening. Before we enter the Lenten fast, we are reminded that there can be no true fast, no genuine repentance, no reconciliation with God, unless we are at the same time reconciled with one another. A fast without mutual love is the fast of demons. As the commemoration of the ascetic saints on the previous Saturday has just made clear to us, we do not travel the road of Lent as isolated individuals but as members of a family. Our asceticism and fasting should not separate us from our fellow men but link us to them with ever stronger bonds. The Lenten ascetic is called to be a man for others. (The Lenten Triodion, p. 47)
Peace, peace, to the far and to the near, says the LORD… (Isaiah 57:19)
“For he is our peace, who has made us both one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit.” (Ephesians 2:14-22)
Willard Swartley (COVENANT OF PEACE: THE MISSING PEACE IN NEW TESTAMENT THEOLOGY AND ETHICS) contends that some modern biblical scholars and ethicists do not treat “peace” as prominent a theme as it deserves based on how frequently the word “peace” occurs in the New Testament. These scholars fail to see how “peace” is a lens through which we need to read the New Testament. In this the last post in this series we will look at a few things which Swartley notes from the epistles of St. Paul the Apostle. As mentioned in the previous posts, the word “peace” occurs 44 times in the greater Pauline corpus, while ‘God of peace’ occurs seven times in his writings. Paul never uses ‘God of wrath’ or ‘God of judgment’ as titles for God. Says Swartley: “Paul, more than any other writer in the NT canon, makes peace, peacemaking, and peace-building central to his theological reflections and moral admonition” (p 190). Just in the above quote from Ephesians 2:14-22, Paul uses the word peace 4 times and also uses the word reconciliation – this is Paul’s understanding of who Jesus is and what salvation He brings to the world. In Christ God is reconciling the world to Himself, as well as reconciling and bringing to peace both Jews and Gentiles. Additionally, Paul in using Isaiah 57:19 in his theology clearly ties the Messiah to the promise of peace which God made through the prophets.
In Ephesians 2:14-17 Paul draws on Isaiah, just as Jesus and the Gospel writers also did. Paul sums up Jesus’ life and work by joining two Isaiah texts, 52:7 and 57:19. Christ proclaims peace is from the rich Isaiah declaration, ‘How beautiful upon the mountains are the feet of the messenger who announces peace’ … This oracle continues by describing further this messenger as the one ‘who announces, who says, to Zion, “Your God reigns.”’ It concludes with the universal vision: ‘all the ends of the earth shall see the salvation of God’ (52:10b). (p 200)
As noted in Ephesians 2:14-22, for St. Paul not only does Christ proclaim peace, He is our peace. It is in Christ that we are reconciled with God – made one with God, ending our enmity with God due to our sin, making us at peace with God – and also ending the division between Jews and Gentiles, making us all into one people again. We are all united to one another in Christ and made into the people of God who turn out to be a living temple for God. Salvation is thus for St. Paul not just something individualistic – something that happens between “me” and God – it is social and relational in its full dimension, establishing a proper relationship between each human and God, but also between every human with each other as well as with all humans and the rest of creation itself. God’s peace brings an end in each of us to personal desire which is opposed to the good of all because God’s peace also means loving everyone as well as all of God’s creation. The denial of self that Christ taught is so that we can love everyone else and live at peace with them. In this we imitate Christ who is our peace.
Therefore remember that at one time you Gentiles in the flesh, called the uncircumcision by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. (Ephesians 2:11-13)
If we live in Christ, we live in Christ’s peace, because He is our peace. St. Paul describes what this means for us –
Repay no one evil for evil, but take thought for what is noble in the sight of all. If possible, so far as it depends upon you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemy is hungry, feed him; if he is thirsty, give him drink; for by so doing you will heap burning coals upon his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:17-21)
As with the idea of shalom in the Old Covenant, we the people have to live this peace.
…in Philippians 2:1-12 … (v.12) exhorting recipients of Christ’s salvation-work to ‘work out your salvation with fear and trembling.’ God’s gift of salvation-peace is thus matched by the human responsibility to ‘work it out,’ to do those things that manifest the new life of peace with God and peace with one another. (p 211)
Quote of M.L. King
We are to work out our peace with God, with neighbor, with enemy and with all of the created order. Thus being in Christ changes everything for us. No longer are we to live for the self, but rather we live in love for all and everyone which and whom God loves. St. Paul’s ideas of salvation are thus opposed to ideas that “I” am to be concerned about my salvation as opposed to everyone else’s. The Church isn’t set up for me to work for my salvation with no regard for anyone else. I am to work out my salvation in love for others and for creation itself. I am saved with others and with all creation. The “us vs them” thinking which sometimes almost seems to be a defining mark of various Christians denominations is thus not the life in Christ which St. Paul imagines. All dividing walls come down in Christ, which makes is possible for all to be reconciled in Christ. I am to live in peace with everyone and everything, not become disinterested, neglectful or indifferent toward others. Nor is it correct for me to see myself working out my salvation as disconnecting me from the rest of humanity. “I” work out my salvation with the rest of humanity. The freedom Christ brings us is not freedom from others, but the freedom to work out my salvation with all others. “For you were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh, but through love be servants of one another.” (Galatians 5:13; see also 1 Peter 2:16). The Church opted in its history for a “catholic” vision rather than a sectarian one – for the life of the world (John 6:51) as Fr. Schmemann so famously proclaimed . As Swartley points out:
The aim of atonement is redemptive solidarity, not penal substitution. (p 193)
Christ dies for our sins not mostly to fulfill some legal demand by a wrathful God that someone has to suffer for our sins, but in order to end the walls of enmity that pitted us one against the other and against God Himself.
Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:17-21)
Not only are we reconciled to God in Jesus Christ, but we are to be actively reconciling the world to God. This is the very vision, mission and purpose of the Church.
God’s act in Christ reconciles humans to God (not God to humans by pacifying divine wrath) and that reconciled-to-God humans are then enlisted into the ministry of reconciliation. . . . Christ, who knew no sin, but became sin for us in dying on the cross, ‘so that we might become the righteousness of God’ (cf 1 Pet 2:24). (pp 203-204)
Salvation in Christ does not pit us against others – “we” are saved but “you” are not. Rather, in Christ, we work to be reconciled with all others in the world, so that we might bring all to Christ. Those tendencies in Christianity which cause us to want to run away from the world and not be tainted by the world, fall short of St. Paul the Apostle to the Nations vision of what it means that Jesus is Messiah and Savior of the world. Christ Himself proclaimed that His Body given as food is not just communion for the faithful few but is given as life for the world.
“I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.” (John 6:51)
We are to go into all the world, for the life of the world and to make disciples of all nations (Mark 16:15; Matthew 28:19). We are not called to withdraw into the salt shaker, but to be the salt of the world. We are not blessed to hide our light under a bushel, but rather to be a light to the world (Matthew 5:13-16)
In Christian terms, a prayer for world peace is a prayer that Christ will prevail – not only in the world but especially in our hearts and minds. We pray constantly in Orthodoxy “in peace”, for the peace of the whole world, for the peace from above, that we might spend the remaining time of our life in peace and repentance. This peace we pray for is Christ. If the words of our prayers are not to be emptied of all meaning, then WE have to live in peace with each other, with God, with neighbor, and even with our enemies. Peace is not something God will impose upon us, but rather something we must choose and we must will, for the kingdom of God is within us.
Being asked by the Pharisees when the kingdom of God was coming, Jesus answered them, “The kingdom of God is not coming with signs to be observed; nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the kingdom of God is within you.” (Luke 17:20-21)
I recently finished reading Willard Swartley’s book, COVENANT OF PEACE: THE MISSING PEACE IN NEW TESTAMENT THEOLOGY AND ETHICS , which I thought was an excellent read. The book takes a serious look at the idea of peace in the New Testament as well as looking at the New Testament through the lens of peace. The chapters which look at different books in the New Testament are in themselves a superb bible study. Swartley posits that peace is central to the Gospel of Jesus Christ and to the life of all Christians who are to live at peace with each other as well as with all others in the world.
Swartley comes from a peace tradition denomination, the Mennonites, and while that certainly was an inspiration for his study, his content is valuable for all Christians to consider. As the book’s subtitle suggests, he is concerned that current work in scripture scholarship and ethics underplays the role that peace has in the Gospel and entire New Testament. For example, biblical scholar James Dunn’s monumental 734 page book THE THEOLOGY OF PAUL THE APOSTLE, has only one listing in the subject index for peace, but the word “peace” (Greek: eirene) occurs 44 times in the greater Pauline corpus of writings. Says Swartley: “Paul, more than any other writer in the NT canon, makes peace, peacemaking, and peace-building central to his theological reflections and moral admonition.” (p 190)
Swartley contends that peace not only is frequently mentioned in the NT but the theme of peace is central to understanding reconciliation and salvation. Christ is bringing peace between God and humans, between Jews and Gentiles, between believers and between humans and the rest of creation.
When he went out the next day, behold, two Hebrews were struggling together; and he said to the man that did the wrong, “Why do you strike your fellow?” (Exodus 2:13)
And on the following day he appeared to them as they were quarreling and would have reconciled them into peace, saying, ‘Men, you are brethren, why do you wrong each other?’ (Acts 7:26)
Swartley notes that for whatever reason there is a tendency to downplay the role of peace in the New Testatment. He points out or example that Acts 7:26 – is a reinterpretation of Exodus 2:13 in which Moses intervenes between 2 Jews who were fighting. St. Luke, the author of Acts, adds a motivation for Moses not mentioned in the Exodus text – Moses tries to be a peacemaker and reconcile the two men. Swartly points out that Acts 7:26 reads in Greek literally that Moses “appeared to them as they were fighting and sought to reconcile them into peace…” BUT then he notes that almost no English translation includes the phrase “into peace” (eis eirenen). Most English translations simple say Moses sought to reconcile them but eliminates any reference to peace (p 156). Swartley says the Greek mentions both reconciliation and peace which is trying to put emphasis on what Moses did, and yet English translators ignore the emphasis and even don’t bother to include the words “into peace” in their translations at all. This for Swartley is part of the evidence that “peace” is missing from much of modern biblical and ethical scholarship.
Additionally, Exodus 2:13 indicates that Moses ‘said to the one who was in the wrong, “Why do you strike your fellow Hebrew?”’ Moses only addresses the one who was attacking the other. However, in Acts 7:26, St. Luke has Moses addressing both men as culpable, ‘Men, you are brothers. Why do you wrong each other?’ Swartley notes: “By these differences Luke takes this event and portrays Moses as a peacemaker among his fellow Hebrews. Moses is thus presented as reconciler between hostile parties and works to bring unity between two men fighting with each other” (pp 156-157). Luke reinterprets the Moses narrative, adding to it a peace dimension, making Moses into a peacemaker (and then strangely, the English translations of Acts drop the very idea that Luke emphasizes in his text!).
Even the New Testament English translators focus on Moses reconciling the two Jewish opponents, yet as Swartley notes ” the word peace appears one hundred times in the New Testament, and reconciliation four times” (p x). With this overwhelming New Testament emphasis on peace more than reconciliation, it is amazing that the English translators of the New Testament still focus on reconciliation rather than peace. Brothers being reconciled is a good thing, but for them to live in peace with each other demands a great deal more self-denial and taking up the cross. Reconciliation is important when relationships are broken, but living in peace requires from us to strive not to break relationships in the first place.
Other “statistics” Swartley notes:
… the phrase, ‘God of peace’ … occurs seven times in Paul, once in Hebrews, and only once outside the NT, in Testament of Dan 5:2. . . . Paul’s frequent use of the appellation ‘God of peace’ is most significant … ‘God of hope’ occurs only once (Rom 15:13) and ‘God of love’ only once—in conjunction with ‘God of peace’ (2 Cor 13:11). . . . Note also that nowhere does ‘God of wrath’ or ‘God of judgment’ occur as titles for God in Paul. In light of the prominence of “God as Warrior” in the OT (Exod 15:3), it is striking that no such appellations for God are found in Paul or any other NT writer. . . . the notion that the God of peace is also the God who delivers/rescues… believers from divine wrath (1 Thess 1:10), from evil (2 Tim 4:17-18), persecution (3:11), and ‘wicked and evil people’ (2 Thess 3:2) lies at the heart of Pauline theology. (p 208-210) (n 59 – It is striking that the verb (syntribo) in Rom 16:20 is the same as in the LXX translation of Exod 15:3, where ‘God of war’ in the Hebrew text becomes ‘God crushes war’—an astounding reinterpretation.)
It is pretty amazing that St. Paul who gives warnings about the wrath of God does not declare Him to be the God of wrath, but does proclaim Him to be the God of Peace. I also found it so intriguing that St. Paul only refers to God as the God of Love once, yet in the Johannine writings that God is love is central to the Gospel. On the other hand, Swartley also notes: “Nowhere in the Johannine writings (Gospel, Epistles, and Revelation) are Jesus’ followers commanded to love their enemies. Nor is there an explicit emphasis on reconciliation of enmity relationships (p 276).”
So while we find in the New Testament both that God is love and that we are to love even our enemies, these two teachings are proclaimed by different New Testament authors. Both are part of our Tradition, and it helps us to see why we need the diversity of writings and voices found in the New Testament. It is a good indication as to why efforts to harmonize or homogenize divergent scripture texts are misguided. The Scriptures do not represent one monolithic human viewpoint, but give us humans insight into the omniscience of God.
One other “statistic” which I found interesting in the book: “The specific term ‘kingdom of God’ is virtually absent from the OT” (p 15). When we come to the New Testament, the New Covenant, we enter into a new creation as well. The text of Isaiah 40:9, ‘Here is your God!’ is translated in the Isaiah Targum as ‘the kingdom of God will be revealed’ (p 94). In Christ indeed God’s Kingdom is finally revealed, for Christ is Emmanuel, and where God is, there the Kingdom is for God comes in His kingdom.
“I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will bless them and multiply them, and will set my sanctuary in the midst of them for evermore. My dwelling place shall be with them; and I will be their God, and they shall be my people. Then the nations will know that I the LORD sanctify Israel, when my sanctuary is in the midst of them for evermore.” (Ezekiel 37:26-28)
Swartley says: “Ezekiel prophesied that God would make a new covenant, a covenant of peace“ (p xiii). His contention is: “The (new) covenant that Jesus makes with his disciples also fulfills Ezekiel’s prophecy, where the Lord God says, ‘I will make with them a covenant of peace’ (34:25; 37:26; cf Isa 54:10) (p 177)
For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed, says the LORD, who has compassion on you. (Isaiah 54:10)
For though we live in the world we are not carrying on a worldly war, for the weapons of our warfare are not worldly but have divine power to destroy strongholds. (2 Corinthians 10:3-4)
In 431AD, Emperor Theodosius II the Younger, issued an edict regarding imperial dignity, rights and security which acknowledged that being Christian also meant belonging to a kingdom not of this world. It was normative for the Emperor to be protected by armed guards which also was a show of imperial power. Even as the Byzantines thought that their Empire could accomplish God’s will “on earth as it is in heaven“, they accepted that life on earth still required the use of he sword at times. They were not Utopian or Pollyanna-ish in their view of a Christian empire. However, Theodosius decreed at the Ecumenical Council in Ephesus that when entering a church, all weapons were to be left outside the church. Not only weapons, but even his crown, another sign of imperial power, was not to be brought into the church. Before God we stand stripped of outward signs of imperial power or weaponry, acknowledging our own submission to the will of God.
Although we are always surrounded by the lawful imperial weaponry, and it is not fitting for us to be without weapon-bearers and guards; when, however, entering the churches of God, we shall leave our weapons outside and take off the very diadem, emblem of our imperial dignity. (at the Ecumenical Council of Ephesus, 431. From For the Peace from Above, p 111)
For Emperor Theodosius, even the “good guys” were not to bring weapons into the church. We all stand before God as sinners without defense and in need of God’s mercy.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Ephesians 6:17)
That we might spend the remaining time of our life in peace and repentance, let us pray to the Lord. (Petitions from Orthodox liturgical services)
Brethren, let us preserve this peace in ourselves as far as we can, for we have received it as an inheritance from our Savior who has now been born, who gives us the Spirit of adoption, through which we have become heirs of God, and joint-heirs with Christ (cf Rom. 8:15, 17). Let us be at peace with God, doing those things which are well-pleasing to Him, living chastely, telling the truth, behaving righteously, “continuing in prayer and supplication” (cf Acts 1:14), “singing and making melody in our heart” (cf Eph. 5:19), not just with our lips. Let us be at peace with ourselves, by subjecting our flesh to our spirit, choosing to conduct ourselves according to our conscience, and having the inner world of our thoughts motivated by good order and purity. Thus we shall put an end to the civil conflict in our own midst.
Let us be at peace with one another, “forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you” (Col. 3:13), and showing mercy to each other out of mutual love, just as Christ, solely for love of us, had mercy on us and for our sake came down to us. Then, recalled from the sinful fall through His help and grace, and lifted high above this world by virtues, we may have our citizenship in heavenly places (cf Phil. 3:20), whence also we wait for our hope (cf Rom. 8:23), redemption from corruption and enjoyment of celestial and eternal blessings as children of the heavenly Father.
Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. (Philippians 4:4-8; emphases not in original text)
It has been noted that St. Paul speaks fairly frequently about peace and reconciliation in his various epistles. Surprisingly, therefore, not many scholars focus on Paul as an advocate for peace. It certainly has been noted that peace – shalom – is a very important theological concept throughout the Old Testament.
Biblical Scholar Michael Gorman writes:
For our purposes, we will define shalom — a word that appears 238 times in the Bible (Old Testament) — rather generally. First, negatively, shalom is the resolution and cessation — and henceforth the absence — of chaos, conflict, oppression, and broken relations. Second, positively, shalom is the establishment, and henceforth the presence, of wholeness, reconciliation, goodness, justice, and the flourishing of creation — “physical and spiritual wellbeing.” (Becoming the Gospel: Paul, Participation, and Mission, Kindle 3735-3741)
If we think about shalom meaning “physical and spiritual wellbeing”, we come to understand that Christ healing people was not merely a medical miracle, it was giving the person the shalom God promises His people. Too many Christians put way too much emphasis on the miracle/magic of Christ’s healing people, and fail to see that miracles are signs of God’s peace. The healing is not the most important thing that happens. Rather, the one who is healed participates in the shalom of God – participates not only in God’s promises, but participates in God! The healing part of the miracle is the least significant part of what is being given and revealed. Yet, Christians ignore what the miracle points to and continue to want only magic in their lives. Consider the Gospel lesson of Luke 13:10-17 –
Now He was teaching in one of the synagogues on the Sabbath. And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” And He laid His hands on her, and immediately she was made straight, and glorified God.
But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.” The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? So ought not this woman, being a daughter of Abraham, whom Satan has bound – think of it – for eighteen years, be loosed from this bond on the Sabbath?” And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.
The woman who is healed immediately praises God. She is experiencing shalom, physical and spiritual well-being. She is reconciled to God. Her relationship with God is restored – something she could not experience in her diseased state. Yes, diseased includes being dis-eased. She could never have peace while in her suffering state.
The woman’s healing, her shalom, reveals the dis-ease of the synagogue ruler. He is truly diseased. He cannot rejoice in the woman’s healing or experience the peace of God. He is incapable of seeing God in the miracle. God gives shalom to those who are ready to receive it. The woman was ready, but the synagogue ruler clearly was not.
Miracles are not given as some divine magic allowing a person to pursue their own interests. A miracle of God restores a person to a proper relationship with God, it gives peace, shalom to the person. It is the peace of God which we each should be seeking in our lives. A miracle which does not bring a person into peace with God is a failed miracle.
I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:1-6; emphases not in the original text)
“Blessed are the peacemakers, for they shall be called sons of God.” (Matthew 5:9)
St. Jacob of Alaska (d. July 26, 1864) brought peace to warring tribes in Alaska at the same time as the Civil War was being fought in the United States. He preached the Gospel of Jesus Christ to them, instructing them that once baptized they were brothers in Christ and so should no longer go to war against each other. (Of course, at that same time the fact that many Americans considered themselves Christian did not stop them from going to war against each other or from enslaving people). St. Jacob’s accomplishment is no easy task. Traditional enemies laid down their weapons and embraced each other in the Faith. St. Jacob writes in his journal:
“Beginning in the morning, upon my invitation, all the Kol’chane and Ingalit from the Yukon and the local ones gathered at my place and I preached the word of God, concluding at noon. Everyone listened to the preaching with attention and without discussion or dissent, and in the end they all expressed faith and their wish to accept Holy Baptism, both the Kol’chane and the Ingalit (formerly traditional enemies). I made a count by families and in groups, and then in the afternoon began the baptismal service. First I baptized 50 Kol’chane and Ingalit men, the latter from the Yukon and Innoko. It was already evening when I completed the service. May 21, 1853.”
St. Jacob pray for our country asking God to give peace between the politically factious and fractious. May we Christians in America live according to the Gospel. If traditional enemies can become brothers and sisters because of the Gospel, certainly Christians can learn to live in peace with one another.
“But I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not withhold even your shirt. Give to every one who begs from you; and of him who takes away your goods do not ask them again. And as you wish that men would do to you, do so to them. “If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful.” (Luke 6:27-36)
Christ Himself is our peace, who has made both one, and has broken down the middle wall of separation,
Peace is not an abstract idea or a philosophy; it is neither doctrine nor a document. It is the person of Jesus Christ. As the bumper stickers say, “No Christ, No Peace. Know Christ, Know Peace.”
Christ breaks down the wall which separates humanity from God, and also the wall which existed between Jew and Gentile. Paul is attributing to Christ a unity between God and humanity and between all humans which is actually part of Jewish teaching but which had sometimes been ignored by the Jews. Namely: 1) Genesis 12:1-3 – ALL families on earth will be blessed through Abraham (not just Jewish ones); and, 2) Isaiah 42:1-6, 49:6 – Israel is to be light to the Nations (it’s very role as being chosen is to serve humanity)
having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace,
“in his flesh” – the Incarnation, the real meaning of the Christmas story, is about the salvation of the world, about ending the enmity which exists between God and humans and between Jew and Gentile.
The law which was to be a sign of Israel’s faithfulness to God as a light to the world, had instead become an exclusionary curtain which brought darkness to the Gentiles.
As at the beginning of the world in Genesis 1-2, so too in Christ a new man is being created. All humans are sinners, even those keeping Torah, all are in need of forgiveness, reconciliation, salvation – Jew and Gentile. The Law didn’t stop the Jews from sinning but they began to act as if it protected them from the consequence of sin.
and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. And He came and preached peace to you who were afar off and to those who were near. For through Him we both have access by one Spirit to the Father.
“put to death/slain the enmity” – Christ slays the enmity not the enemies. On the Cross, Christ destroys death, not sinners
James 4:4 – Unfaithful people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God.
1 Cor 15:26 – The last enemy to be destroyed is death.
Christ gives peace without defeating the Gentiles, but by making them a new creation and a new humanity. Christ recreates both Jew and Gentile – the law no longer separates one from the other, nor does keeping or not keeping Torah separate us from God.
Christ defeats death not the Gentiles or sinners. Christ brings about the reconciliation of humans who had become separated, alienated as a result of the Fall and of sin (Genesis 3-4)
Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God,
Though there is a very heavy emphasis on the spirituality of being in exile, of being a sojourner, of being, a resident alien, or a stranger, ultimately the work of Christ recreates and refashions us into one people; we all become fellow citizens with the saints
having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.
The Church is not a building made up of brick and steel. The Church is the living unity and fellowship of all believers. The true mission of believers is not to build edifices but rather to edify one another and build community/communities.
Why can it be said that one Christian alone is no Christian? Because to be a Christian is to be a member of the household of God. To be a Christian is to be part of the living Temple made up of believers being built together to be the dwelling place of the Spirit. You cannot do this in isolation from other believers. You cannot go into the woods and commune with God alone and think that is Christianity. To be a baptized communicatant – a believing Christian – is to be growing together with others into this holy, living temple of all believers.
Fraternized 