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I love to look into history to help me understand the present. Here is a short perspective from a 2nd century writer – giving us his take on Christians in the world…helping us to understand what it looks like to be in the world but not of it. The letter is written as an apologetic…answering the curiosities of a seeker (Diognetus).
I like the fact that Christians were perceived as, undeniably different, but not “wacky”…at least not unattractively wacky. Although many Christ Followers were misunderstood they still remained inspiring in the way they lived and died.

“Christians are indistinguishable from other men either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign.

And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labor under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country. Like others, they marry and have children, but they do not expose them. They share their meals, but not their wives.

They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law. Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they, rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred.

To speak in general terms, we may say that the Christian is to the world what the soul is to the body. As the soul is present in every part of the body, while remaining distinct from it, so Christians are found in all the cities of the world, but cannot be identified with the world. As the visible body contains the invisible soul, so Christians are seen living in the world, but their religious life remains unseen. The body hates the soul and wars against it, not because of any injury the soul has done it, but because of the restriction the soul places on its pleasures. Similarly, the world hates the Christians, not because they have done it any wrong, but because they are opposed to its enjoyments.

Christians love those who hate them just as the soul loves the body and all its members despite the body’s hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.”

From a letter to Diognetus (Nn. 5-6; Funk, 397-401)

The Season of Lent provides an intentional time of enriching our lives spiritually. Although fasting is to be a regular spiritual discipline of every Christ follower, Lenten Season is an occasion of 40 days of focused abstinence. Seasons of fasting fatten our spiritual lives in at least two ways; first when we deny ourselves things that we are regularly accustomed to (food, media, treats, sex) we create open spaces for God to fill. For example, when I feel the pangs of hunger I look to the “bread of Life” to fill my empty place.  When I want to decompress from a hectic day; instead of turning on the TV I light some incense, play soft music and read inspirational spiritual works.  I create empty places in my life for the sole purpose of God filling them.

Secondly, participating in Lent prepares us for Easter. It’s the isolation in darkness that fills us with gratitude for the fullness of dawn. The valley prepares us for the breath taking vistas of the mountain top. Meditation on Christ’s suffering fills us with praise for his resurrection. The denial of self puts us in touch with our weakness and gives us empathy for those who feel hopeless in this world. The despair of hopelessness always precedes the life giving hope of His resurrection. So why not be intentional to get in touch with the suffering that comes before Easter? I would imagine that if we are deliberate in this respect, a new appreciation of Easter will birth in our hearts.

Scriptural Meditation: Psalm 63:1-8

Reconciliation

I recently read Michael Emerson’s and Christian Smith’s book; Divided by Faith – Evangelical Religion and the Problem of Race in America. I resonated with Emerson’s conclusion that evangelicals tend to live and thrive in the land of the urgent. Evangelicals revel in the activism of the imperative, crusade, rescue and therefore have little time to reflect inward and think through processes and systems that contribute to systemic societal ills – like racism. As I’ve gotten older I’ve learned to appreciate the slower and more contemplative approach – before taking action. Emerson quotes Mark Noll in, The Scandal of the Evangelical Mind, effectively stating; “The evangelical ethos is activist, populist, pragmatic and utilitarian. It allows little space for broader or deeper intellectual effort because it is dominated by the urgency of the moment.” (171). Emerson also quotes N.K.Clifford’s poignant take on the evangelical mind; “The Evangelical Protestant mind has never relished complexity. Indeed its crusading genius, whether in religion or politics, has always tended toward an oversimplification of issues and the substitution of critical analysis and serious reflection for inspiration and zeal.” (171)