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There is no Them // Part Two

• Greg Boyd

Hospitality is the intentional inclusion of the stranger and “others” in our jobs, churches, neighborhoods, cities, and beyond. What exactly does this look like and why don’t we do this? In the second message in our “There Is No Them” series, Greg unpacks two Scripture passages that help to identify Jesus in the face of the strangers around us, and gives us practical tips on how to better represent Christ’s Kingdom in our world. wh-bug

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Topics: Community, Discipleship, Kingdom of God, Relationships

Sermon Series: There is no Them


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2 thoughts on “There is no Them // Part Two

  1. Tracy says:

    I struggle a bit with the whole ‘compatible’ part. We are saved, by grace through faith, and it s NOT of ourselves. ( works). We become part of the new creation. At what stage does our character become’ compatible’? We are either saved by grace, or we are not. Yes, we are to reflect the kingdom, but not everyone can welcome in strangers. What about the women who live alone? What about people with Aspergers, who struggle with people? What if our gifts lie in different areas? When we single out things that are ‘compatible’ with the Kingdom, are we saying everyone has to be the same and if you don’t welcome strangers, you are not in? I think the main thing is to have a kind heart. Jesus was kind to all. If I come across someone I can help in some way, I will do that. Jesus should make our hearts kinder, if he lives in us.

  2. Peter says:

    Greg’s last two messages have been interesting as they appear to, in part; echo (for me) two of his books, “The Myth of a Christian Nation” and “The Myth of a Christian Religion”. Briefly, while it is difficult to encapsulate the full thrust of these two volumes in a few words, the former book concerns where nations that are supposedly grounded on ‘Christian beliefs’ become a ‘Christian nation’…however, this is far from the truth given their subservience to political issues rather than what Jesus teaches. In almost similar fashion, the second book points to society seduced by faith and politics that while termed ‘Christian’ is, at times, far from what Jesus taught.
    So, in essence, while some can tick the box that they live in a ‘Christian’ country and attend a ‘Christian’ church…their lives tell a far different story that they are not a true citizen of the Kingdom.
    As Greg brings out in the messages, it is about ‘us’ and not ‘them’…’us’ being the sons of God and not a political, “Christian” product of society.
    While Greg’s books are well argued, in recent times I have come across Dr Albert Mohler’s book, “Culture Shift – The Battle for the Moral Heart of America” that also echoes some similar thoughts…but perhaps from different angles.
    Mohler uses Augustine’s ‘The City of God’ to premise his writing where he introduces the thesis (P36),
    “As Augustine explained, humanity is confronted by two cities—the City of God and the City of Man. The City of God is eternal and takes as its sole concern the greater glory of God. In the City of God, all things are ruled by God’s Word, and the perfect rule of God is the passion of all its citizens. In the City of Man, however, the reality is very different. This city is filled with mixed passions, mixed allegiances, and compromised principles. Unlike the City of God, whose citizens are marked by unconditional obedience to the commands of God, citizens of the City of Man demonstrate deadly patterns of disobedience, even as they celebrate, claim their moral autonomy, and then revolt against the Creator.
    Of course, we know that the City of God is eternal, even as the City of Man is passing. But this does not mean that the City of Man is ultimately unimportant, and it does not allow the church to forfeit its responsibility to love its citizens. Love of neighbor—grounded in our love for God—requires us to work for good in the City of Man, even as we set as our first priority the preaching of the gospel—the only means of bringing citizens of the City of Man into citizenship in the City of God.
    Because of this, Christians bear important responsibilities in both cities. Even as we know that our ultimate citizenship is in heaven, and even as we set our sights on the glory of the City of God, we must work for good, justice, and righteousness in the City of Man. We do so, not merely because we are commanded to love its citizens,
    but because we know that they are loved by the very God we serve.”
    Mohler goes onto argue,
    “From generation to generation, Christians often swing between two extremes, either ignoring the City of Man or considering it to be our main concern. A biblical balance establishes the fact that the City of Man is indeed passing and chastens us from believing that the City of Man and its realities can ever be of ultimate importance. Yet we also know that each of us is by God’s own design a citizen, however temporarily, of the City of Man. When Jesus instructed that we are to love our neighbor as ourselves, He pointed His followers to the City of Man and gave us a clear assignment. The only alternatives that remain are obedience and disobedience to this call.”
    Effectively, from the time of the Fall in the Garden of Eden, the ‘City of Man’ (or kingdom of man) was established and proceeded down the road of destruction to the present day.
    God’s loving and gracious interventions have seen His plan to establish the ‘City of God’ on Earth (“thy will be done on Earth as it is in Heaven”), culminating with the incarnation where we see Jesus, the True Citizen of the ‘City of God’ in complete obedience to the Father’s will.
    The interaction of a believer with the political aspects is interesting as Mohler makes the observation (p19),
    “Throughout most of Christian history and the history of Western nations, law and morality were understood as being on parallel tracks, indispensable to each other.
    Public laws were simply the codification of a moral worldview.
    Now we live in a day in which that understanding is completely changed. With the advent of modernity, and now the postmodern age, the view that public law is or ought to be predicated on Christian morals is no longer taken for granted. Not only is that idea questioned, but it is even rejected out of hand. Many in Western societies are now absolutely convinced that there should in fact be no relationship whatsoever between Christian morality and public law.”
    The question then arises as to where the believer stands on such issues. Mohler argues that (p17),
    “Love of neighbor for the sake of loving God is a profound political philosophy that strikes a balance between the disobedience of political disengagement and the idolatry of politics as our main priority. As evangelical Christians, we must engage in political action, not because we believe the conceit that politics is ultimate, but
    because we must obey our Redeemer when He commands us to love our neighbor. On the other hand, we are concerned for the culture, not because we believe that the culture is ultimate, but because we know that our neighbors must hear the gospel, even as we hope and strive for their good, peace, security, and well-being.”
    Needless to say, there are many other issues raised in Dr Mohler’s book, just as there are in Greg’s that are both worthy of further study in this area.

    In relation to the ‘compatible’ aspect you raise Tracy, the above may be of some assistance. However, I think the point Greg is driving at is essentially one of maturity of the believer in the Spirit. While you become a son of God at the time of belief, it is through life experiences that our faith and maturity is tested and strengthened. When we were children, our parents would give us tasks that we were capable of doing that would provide confidence for moving forward. In like fashion, in our work in the ‘City of Man’, we learn to crawl before we walk, taking into account our circumstances of life.

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