Faith

Gregory of Nazianzus

Gregory of Nazianzus was one of the early church fathers. Here are a few thoughts of his for your encouragement.

We are not made for ourselves alone, we are made for the good of all our fellow creatures.

I cannot think on the one without quickly being encircled by the splendor of the three; nor can I discern the three without being straightway carried back to the one.

That which He has not assumed He has not healed.

Worship the Trinity, which I call the only true devotion and saving doctrine.

Let us quake before the great Spirit, Who is my God, Who has made me know God, Who is God there above, and Who forms God here: almighty, imparting manifold gifts, Him Whom the holy choir hymns, Who brings life to those in heaven and on earth, and is enthroned on high, coming from the Father, the divine force, self-commandeered; He is not a Child (for there is one worthy Child of the One who is best), nor is He outside the unseen Godhead, but of identical honor.

Not One Hint of Darkness

God is spirit (Jn 4:24). God is one (Deut 6:4). God is love (1 Jn 4:8 ). God is faithful (1 Cor 10:13). God is a consuming fire (Heb 12:29). God is merciful (Deut 4:31). God is gracious (2 Chr 30:9). God is compassionate (2 Chr 30:9). God is judge (Ps 50:6).

God is….these character affirmations are prevalent throughout Scripture. They are invitations to explore and understand the nature of our God. John provides us with an important “God is” statement in his first letter.

“God is light and in him is no darkness at all” (1 John 1:5).

John could have simply stated there is no darkness in God. His addition of “at all” (οὐδεμία) makes his claim more emphatic. The double negative communicates impossibility. There is no way, not one chance, no possibility of darkness residing in the character of God…none.

If we have ever concluded from the pain, suffering, and horrors around us that there is darkness in God we have drawn the wrong conclusion. There are horrendous things happening every day on this globe, undeniable evil, unspeakable pain and sorrow. These realities cannot be denied and must be looked squarely in the face.

We have to wrestle with these things from a biblical and theological perspective, absolutely we must. Nevertheless, 1 John 1:5 remains true, God is pure light. This must inform all of our thinking about the darkness we see in the world.

In the context of John’s letter the divine luminosity has another practical purpose. John see’s the light of God as the pattern for Christian living. We are called to walk in the light as he is in the light.

The presence of sin/darkness makes the call to walk in the light synonymous with a life of repentance. We will most definitely find ourselves wandering around in the darkness as Christians, falling into sinful thoughts and behaviors. If we deny this, we are deceived.

The mark of the Christian is not the absence of darkness/sin, but the persistent push toward the light/repentance. The Christian is miserable in the darkness and refuses to stay there. No darkness at all, this is the Christian’s aim—full confession, transparency and exposure before the Creator.

Respect & Gentleness: Two Critical Evangelistic Postures

Gospel witness is privilege and imperative. Called to proclaim the excellencies of him who called us from darkness to light we are ambassadors for Christ. Peter reminds us that the medium of the message is very important. He puts in front of us two critical evangelistic postures that need emphasis.

“But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Pet 3:15).

Gentleness should mark the sharing of our faith with others. To grasp this important posture and character trait we need to look at the original language and the New Testament examples of it.

The Complete Word Study Dictionary of the New Testament says this about the Greek word translated as gentleness (πραΰτης).

“Praǘtēs, according to Aristotle, is the middle standing between two extremes, getting angry without reason, and not getting angry at all. Therefore, praǘtēs is getting angry at the right time, in the right measure, and for the right reason. Praǘtēs is not readily expressed in English (since the term “meekness” suggests weakness), but it is a condition of mind and heart which demonstrates gentleness, not in weakness, but in power. It is a balance born in strength of character.”

The Analytical Lexicon of the Greek New Testament defines gentleness as “a quality of gentle friendliness, as strength that accommodates to another’s weakness, consideration.”

Gentleness is not a lack of power, it is not weakness. It is strength under control. It is power employed for the sake of others. It is discernible in balance. It is a close cousin to humility. It is welcoming and hospitable. It is intimate with kindness and well acquainted with self-control.

The New Testament utilizes the language of gentleness around 30 times. Gentleness is a quality of God (2 Sam 22:36, Ps 18:35, Is 40:11) manifest most clearly in the person of Christ (Matt 11:29, 2 Cor 10:1). It is also characteristic of the Holy Spirit who works that same quality out in us (Gal 5:23).

It is a posture necessary to walk worthy of our calling (Eph 4:2, Tit 3:2, 1 Pet 3:4). It needs to be present when correcting a brother/sister who is straying into sin (Gal 6:1). It is the indicator of true wisdom (James 3:17). It is the mark of good ministry (1 Thess 2:7) and good pastors (1 Tim 3:3).

Respect is clear and more directly carries over into English. The word for respect (φόβος) is often translated as fear, reverence or honor. It speaks to holding another in high regard, to treating with dignity, and valuing highly. In the context it may refer to our reverence for God in our sharing or to the dignity we grant everyone with whom we share. Both are true and may be contained within the text.

Respect and gentleness are a compelling duo in evangelism. When emphasizing how we share and defend our faith Peter pulls these two characteristics center stage. Together they create parameters that ensure that the gospel alone is the only stumbling block for those hearing the message (1 Cor 1:23).

The Sweeping Call to Honor

Honor all. Two words, a command and the object of the command (1 Pet 2:17). God’s word through Peter is an imperative (τιμήσατε) to all Christians: HONOR. The object of the command (πάντας) is sweeping: ALL.

In the context, ruling authorities and human institutions are in mind. However, the “all” broadens it out to include human beings without exception. All human beings of different ages, genders, ethnicities and talents are image bearers infused with great dignity.

Honor is naturally due an image bearer of the Creator, here that honor is reinforced with a command. People should walk away feeling many things after having engaged a follower of Christ, not least among these is honor. Christian, honor all.

Wisdom from Bonhoeffer

Dietrich Bonhoeffer shares a nugget of wisdom in his Papers and Letters from Prison. The proper way to view other human beings is through a particular lens colored by humility, self-awareness and compassion. See what he has to see about the matter.

The man who despises another will never be able to make anything of him. Nothing that we despise in the other man is entirely absent from ourselves. Why have we hitherto thought so intemperately about man and his frailty and temptability? We must learn to regard people less in the light of what they do or omit to do, and more in the light of what they suffer. The only profitable relationship to others — and especially to our weaker brethren — is one of love, and that means the will to hold fellowship with them. God himself did not despise humanity, but became man for men’s sake.

Washington’s First Presidential Act

In George Washington’s first inaugural address he expresses deep humility regarding the task at hand and publicly turns his attention heavenward as the first step in his journey. Washington’s first presidential act is an instructive moment in history.

Such being the impressions under which I have, in obedience to the public summons, repaired to the present station; it would be peculiarly improper to omit in this first official Act, my fervent supplications to that Almighty Being who rules over the Universe, who presides in the Councils of Nations, and whose providential aids can supply every human defect, that his benediction may consecrate to the liberties and happiness of the People of the United States, a Government instituted by themselves for these essential purposes: and may enable every instrument employed in its administration to execute with success, the functions allotted to his charge. In tendering this homage to the Great Author of every public and private good, I assure myself that it expresses your sentiments not less than my own; nor those of my fellow-citizens at large, less than either. No People can be bound to acknowledge and adore the invisible hand, which conducts the Affairs of men more than the People of the United States. Every step, by which they have advanced to the character of an independent nation, seems to have been distinguished by some token of providential agency.

Gospel Strength

“You then, my child, be strengthened by the grace that is in Christ Jesus.”

In one sentence Paul pulls back the curtain on the link between strength and the gospel (2 Tim 2:1). What can we learn from Paul’s words to Timothy?

  • The source of strength in this text is grace. Paul affirms here that the journey of the Christian is by “grace alone.” In other places, Paul asserts that we are “saved by grace” (Eph 2-8-10). Here he shows us that we are “strengthened by grace.” The journey begins and continues by grace.
  • The grace that Paul speaks of is that which is located in Christ Jesus. Here he pushes us toward a gospel-centered understanding of strength. The grace of God is found in the message of the incarnate, crucified, risen and exalted Lord. As we press into the gospel of our salvation, meditate on it, study it, internalize it, speak it to one another, trust it and allow it to permeate our hearts and minds we are strengthened.
  • The word translated “be strengthened” is the present passive imperative form of a verb that is concerned with being strong (ἐνδυναμοῦ). Paul commands Timothy toward strength and yet, Timothy’s role is passive. Strength is required of us, it is a command. Strength comes to us, it is a gift. Timothy is called upon here to unfurl the sails of faith and position himself to catch gospel wind. The call here is to strategically position ourselves to be reminded of the gospel of God. We are to put ourselves in situations where reading, hearing, speaking and believing the gospel is sure to happen.
  • Strength comes from the gospel. Weakness must also be gauged by the gospel. Proximity to the gospel determines both strength and weakness. Full battery on a cell phone indicates recent close proximity to its power source, just as low battery indicates distance from its power source. Paul is helping us grasp that weakness is no mystery in the Christian journey. When we are far from the gospel we will certainly be weak. When we are near the gospel we will certainly be strengthened.