From Jesus to Religion Chapter 6 Distancing Through Institutions

Chapter 6

Distancing Through Institutions

“For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Eph 6:12-13).

In our study of the subversion of the faith and the distancing of God from the common people and their everyday experiences, we have looked at two of the symbols that have been contributors. These are the symbols of law and of holy men. Very closely connected with these two is the symbol of institution. I propose all three of these symbols of mediation stand as forms of distancing God from man and promote the subverting of the Christian movement.
We need to begin our study of institutions by attempting to discover the meaning of the symbol of institution. When we think of the symbol of institution, the word summons up many sub-symbols that help us to conceptualize the meaning of institution. First and foremost, to have an institution there must be what we might call a symbol of being. This symbol represents an identity or a sense of being which seems to exist apart from the people who make up the institution. Thus, we can talk about the soul or spirit of an institution, and yet we often talk about institutions as though they were completely separate entities from the people who are a part of them. In other words, there is a sense that institutions have a life apart from the people who constitute the institutions. In ancient times people believed this sense of entity that seemed to be present in an institution and gave it life was a spiritual power that enlivened it, controlled it, and gave it power over men. Many moderns refer to this phenomenon as a group-consciousness. However, this term seems to be more of an observation than an explanation and ends up being as metaphysical as the ancient view.

Another prominent symbol that is closely connected with the symbol of institution is the symbol of law or tradition. In fact, I believe it would be safe to say the symbol of law makes up a large part of the foundation of any institution. For without law, an institution could not exist. Likewise, where you find law and tradition, of a necessity, you will also find the symbol of the professional to perform the traditions, administrate, enforce, propagate, and protect the law and the institution. In religion these professionals are represented by the symbol of holy men or clergy. In a true sense, this trinity of law, holy men, and institution cannot be separated because the symbols of holy men and law form the very foundation on which the institution is built. In turn, the institution will invest the holy men and law with the authority and office that is needed to sustain the institution. In fact, it could be the interaction of these three symbols which forms the almost mystical life of an institution: life that is not easily destroyed or changed and life that seems to exist apart from its members and seems to be more powerful than the sum total of its membership.

This leads to another sub-symbol of the institution, which is the symbol of power. All institutions have power and their power seems to be greater than the sum total of the power of their membership. From this we are forced to conclude that their power comes from some source other than themselves. Of course, religious institutions will claim their power comes from God, but unfortunately for them, the Bible places the power source of religion with the authorities and powers in the heavenly realms that are in rebellion against God (Eph. 6:12). Could it be that Bonhoeffer was right when he charged religion with being disobedience in the form of obedience? We also find not only do institutions have power, but that they tend to use their power to organize and control men through force or manipulation. Some may be thinking, does not the Bible tell us to obey the authorities? The answer is yes. And I might add, those passages have been worn out and abused by religion over and over again as religion tries to justify itself and its beguiling loyalty to the state. For the Christian, any obedience given to any institution is and must be qualified obedience, understanding that the powers that enliven institutions are themselves now in rebellion against God (Acts. 4:19).

The Christian obeys them because he believes that bad rule is better than no rule or chaos. The Christian is cautious of any and all institutions, whether religious or secular, recognizing the spiritual powers controlling them in the end stands against God and His Son (Ps. 2:1-30). Surely, no Christian should be so much in love with any institution of this world that he would allow it to stand between him and Jesus. To love the institutions of this world is to love the systems of this world and the ones who controls them (1 John. 2:15-17, 1 Cor. 4:4).

Institution-A Symbol of Death

Institutions are also dependent on the allegiance of their members. Often this allegiance is a blind allegiance to a mere illusion created by the institution (1 Thess. 2:11, 12). In order to do this, the institution must create a unique body of teachings and traditions that separates and sets itself apart from other similar institutions. Then it must indoctrinate and convince its members that its body of teachings and traditions are the truth and only truth. In order to accomplish this, it must create creeds and educational institutions with the sole purpose of propagating its body of teachings. Without realizing it, in this process, a group or movement becomes an institution and sets its body of truth (human deductions about the truth) and itself up as a mediator between God and the people. As a mediator it drives a wedge between its members and other Christians, as well as distancing the people from God by adding an additional mediator between God and His people. When the process is completed, the members are convinced that to leave the institution or question the institution is to leave God or question God. When this happens, their body of truth, which is nothing more than the embodiment of their human deductions about God, becomes the symbols of God’s acceptance and in reality replaces Jesus as the central symbol of their faith. This institutionalization of groups and movements seems to be the fate of all movements that take a physical form in what we call a church. It is here we see one of the paradoxes of life and faith. As life takes its form in a physical body and thus begins to die, so will group faith when it takes its form. Given adequate time, it will evolve into an institution of religion and when it does, it begins to die. Thus, the symbol of institution becomes a symbol of death and decay.

Faith and Institutions

Institutions are of men. Faith is of God. Therefore, faith is filled with life, mystery, and wonders and will come anew to every generation that is open to it. It does not need our help or the help of the institution we have built. In fact, our children and their children will spend a great deal of their time trying to reform or even destroy the institutions we are erecting today. Each generation must break down the religious symbols of the previous generations that have slipped into idolatry, which is the fate of all religious symbols. In contrast to faith, which is filled with life and comes from God, institutions are of men and represent man’s need to set in order his own life and his world. Institutionalism is one of man’s highest forms of self-righteousness and self-immortality. Therefore, it represents man’s chief form of idolatry. Institutions are memorials or symbols of man’s goodness and wisdom before man. However, they stand before God as symbols of egotism, pride, and man’s self-independence. Therefore, they are filled with death and are illusions of man’s vainglory and the hollow shells of yesterday’s faith. We might say that faith is man living from God. In contrast, institutions represent man living from himself. This explains why each generation must find its own faith and not try to live in and from the institutions passed down by its fathers. This is not being disloyal to our fathers’ religion, but rather recognition that faith is a living thing and not a family heirloom.

The Church as an Institution

I know the retort of some will be, “Did not Jesus establish the church, which is an institution?” If we use the modern or current definition of Church, we would have to say that Jesus did not establish a church. The word church has undergone such subversion and evolution that it no longer carries the original meaning. In its original context, it was not a religious word but rather a common word that simply meant a group of people who were called together for a meeting. If used in this way, the answer to the question, “Did Jesus establish a church?” would be yes. He called a group of men to meet in His name. However, this group of men and women who met in His name in the first century could hardly be viewed as an institution as defined above. They had no hierarchy, but rather were led by the Spirit of the living Christ. In contrast to the religions all around them, they had no clergy or holy men except the one true holy man, Jesus Christ. They had no law but Jesus; for to them He was the embodiment of the Law and the prophets. They had no tradition but divine tradition that was lived out by God Himself in the person of Jesus. “For I received from the Lord what I also passed onto you” (1 Cor.11: 23). The things that they received from the Lord were the only traditions they knew and those traditions, like the law, were embodied in the man Jesus Christ. It is obvious from the gospels that all human traditions were looked upon with a questionable eye (Mark 7:6-8, Mt 15:8, 9). In view of this, we might say Jesus has become for us our law, our tradition and our Faith
So we must conclude that Jesus did not establish an institution nor did He establish a church as the word is used today.

There has always been and there will always be a tension between the true followers of Jesus and the idea or symbol of institution. The reasons for this tension are many. For one thing, it was the institutions of the status quo and their professional henchmen that crucified Jesus. Jesus warned His disciples to be on their guard in regard to the religious professionals. Moreover, the disciples knew that the very life of Jesus stood opposed to the very essence of what institutions represented. The symbol of institution and the symbol of Jesus are in no way compatible.

CHART OF SYMBOLS:

OF INSTITUTION                                                OF JESUS

Authority                                                           * Servant hood

Power                                                                 * Weakness Structure

Security                                                              * Freedom

Law                                                                      * Grace /Freedom

Office                                                                   * Gifts of Ministry

Status Quo                                                          * Radical /Fringe

Rich/Middle-Class                                           * Poor/Oppressed

Self-Sufficient                                                    * Dependent on God

Ostentatious                                                       * Simplistic

When the wind of the Spirit is blowing among God’s people, the fire of Christian freedom will burn up the institutions of religion and reform the institutions of the world. In this we can be confident: when the Spirit of God begins to move among His people, the institutions of the world, both religious
and secular, will gather together to resist it. We see this resistance to God’s Spirit first in the rejection and crucifixion of Jesus and then in the institutions’ effort to destroy God’s people (Rev. 12:1-12).

These institutions are symbolically spoken of in the Book of Revelation as the Beast, the Harlot, and the False Prophet. This unholy trinity represents the economy, political, and religious institutions of this world that are attempting to take the place of God in the eyes of man. The institutions of the world both religious and secular are nothing more than the scaffolding man uses in the erection of his towers of Babel. Both Biblical and secular history reflects God’s response to all this building of institutions. He grinds them into dust and scatters the people to the four winds. In fact, in our own time we are witnessing the destruction of the idols and towers of Babel that modern man has built and placed his faith in. We are witnessing the undoing of Western civilization and all of its institutions including the kingdom of Christendom. For those who have eyes that see, they have been given the honor of seeing God’s Spirit at work in the world in such a clear and powerful fashion that only a man blinded by bias could not see it. The stage is now being set for a tremendous movement of the Spirit of Christ and as always, the corresponding movement of the anti-Christ, which takes its physical form in the institutions of the world. We might be so bold as to say any institution that stands as a mediator, or places a mediator between God and man is anti-Christ. For in doing this, it is seeking to establish that which Christ has abolished.
The institutions of the world always stand in contrast and opposition to the movement of the Spirit. The best example of this can be seen in the history of the Israelites. Under God’s rule they were organized very loosely with the heads of each tribe ruling over the people and the prophets speaking for God as the need arose. When there was a crisis, God would intervene by raising up a judge through whom God would deal with the problem. When the problem was corrected the judge would return to his former calling. In this loosely knit structure, the Israelites demonstrated their faith in the leadership of God and the lack of faith in their own wisdom and power. However, it soon became obvious they were not content with this simple structure and wanted to be more like the nations around them. In short, they wanted the institutional structure of kingship and the security they thought went with it. In asking for kingship, the Israelites were rejecting the leadership of God. When Samuel the prophet asked God about this, God’s reply was, “Listen to all that the people are saying to you; it is not you they have rejected as their king, but me” (1 Sam. 8:7). We should not be too hard on the Israelites for in their desire for a king; they were simply reflecting man’s obsession with security and structure. However, God goes on to tell them of the high cost of the security of kingship. The cost would be the loss of much of their freedom and in the end the rejection of God.

We find a striking parallel to the above story of the Israelites and the Christian movement. With Israel, everything was fine as long as the people trusted God. God took care of them and spoke when the need arose. However, it seems the Israelites did not like the uncertainty and the ambiguity of this arrangement. So they clamored for a king. In like manner, we see the early church becoming anxious when its Lord did not return as expeditiously as they had believed He would. So we find them turning more and more to the structures that were being created by their own hands, structures that very much resembled the institutions of the world. In this, they replaced the headship of Jesus and the movement of the Spirit with institutions, traditions, law and, of course, holy men to interpret the law books. In fact, this subversion has been so complete, that the church no longer knows how to listen to the voice of God as He speaks through His prophets. The modern church has done a marvelous job of silencing God by locking Him up in a book or an institution. Some have gone so far as to say God no longer speaks and He no longer has spokesmen on the earth. In this, they have relegated the living God to the status of a dumb idol that neither hears nor speaks. Dead men can only speak through books and institutions; the living Christ can and does speak to His people through His Spirit that He gave to His servants, the prophets. This is not to say the Bible is not the word of God and needful for God’s people. God has given us the Bible as a witness to Christ and as a tool for discerning the words of those who claim to speak for God. In saying this, I understand and am fully aware of the terrible abuses of this idea by the fanatics and those who love the pre-eminence. However, I find the opposite view equally alarming, for it reduces the living God to a lifeless god that neither hears nor speaks except in a book, a book that has been staked out for and by the professionals and their institutions. Be assured that such book religion always evolves into clericalism and institutionalism.

The Bible and Institutions

The truth is, God intended the Bible for the average person who has the Spirit of Christ to help him understand the essentials. Moreover, as we have learned more about the Bible, it has become more and more evident the Bible was
never intended to be looked upon as a book of theology or law, but rather it is made up of pastoral letters sent to groups of ordinary people encouraging them and telling them how to live godly lives. In plain English, the Bible was written to and for the average person. However, the Bible is continually being distanced from the average person by the symbols of institutions (seminaries, Bible colleges, etc.,) and highly educated clergymen who spend most of their time arrogating their religious systems and institutions. No matter how hard we try to justify them, these symbols of institutions send a message to the average person that the Bible is hard to understand and in the end is a book for the highly educated. This is great for the religious professional and their institutions, for it makes people more dependent on them. But the problem is, these symbols are subversive in that they symbolically leave the impression that Christianity itself is difficult and is for the educated, which in turn usually means the middle class. In this, the poor and uneducated, for whom Christ died, are becoming less and less a part of the Western church and its leadership. In this, we have subverted the symbols of the Christian movement and have distanced God from the uneducated and the poor. However, we should not think this process we are witnessing is some new phenomenon, for it is not. It parallels what happened to the Jesus movement of the first four centuries. Now, as then, the faith is being subverted and God is being distanced from the people by the unauthorized symbols of law, holy men, and institutions along with all of their subsymbols.

The criterion for understanding the Bible is not education or the lack of education. It is something that is totally different than the standards of the world. It is called spirituality and comes through true faith in Christ and comes to both the educated and uneducated alike. True spiritual knowledge comes to us not through the institutions of the world, even those that teach the Bible, but rather through the school of Christ; for only Christ can open our eyes to spiritual things because He alone has the power to give us the Spirit to aid us. “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned. The spiritual man makes judgments about all things, but he himself is not subject to any man’s judgment: For who has known the mind of the Lord that he may instruct him? But we have the mind of Christ” (1 Cor. 2:14-16).

We have some in the Jesus movement who believe and arrogate that the institutionalization of Christianity is God’s way of perfecting the movement. It does not take a lot of intelligence to guess who would propose such hokum. They are the ones who benefit the most from the institutions. Be assured that they can come up with all kinds of spiritual flim-flam to convince the naive of their views. But the blood of a formally uneducated carpenter who was crucified by the status quo and its religious henchmen cries out against them and their institutions. And be assured that God is able to save people, not because of the splendid bourgeois institutions that men have built, but in spite of them. Moreover, if men think they impress the world with the institutions they are building, think again. They do not impress the world; they are only becoming like them.

Revelation and Institutions

Does revelation have anything directly to say about institution? Yes, unfortunately. However, it does not use that term. If it had, the institutionalization of the Church may have been prevented or at least slowed. When it speaks about the concept of what we call institution, it uses terms and expressions that are foreign to the modern reader. It uses expressions like rulers, powers, authorities, and principalities. These same expressions were used in Biblical times to make reference to the spiritual counterparts of institutions in the unseen world. For the ancient believed every physical embodiment of power or authority had its counterpart in heaven or in the unseen world. So in ancient times, the concept of institution would have been associated with the spiritual powers. Early Christians viewed these powers as being in a state of rebellion against God and His Christ (Eph. 6:12, 2 Cor. 10:4, 5). From this, we would have to gather that the whole of revelation is antagonistic toward worldly power and any structures in which it may be embodied, whether religious or secular. In time, all human structure will become oppressive and enslave man. The spiritual powers are so powerful that they can even use the Bible to oppress and harm mankind (Rom. 7:11-12). I could go so far as to say Biblical writers would view even the concept of the city or even civilization itself suspiciously.

In view of this, I find it somewhat ironic to see the Christian church enthusiastic about building institutions. This is especially true when one considers the number of educational institutions that have been built by Christians that have in turn evolved into the most liberal and anti-Christian institutions in our culture. They surely must share the blame for the
destruction of the very culture that gave them birth. I am not saying this to denigrate Christianity or its institutions, but rather simply to point out an apparent contradiction and inconsistency, which seems to be the hallmark of the modern church, along with compromise as well.

To see the contrast between the modern church and revelation, all one needs to do is note the culture paradigms each looks to and is built on. The institutional church or the modern church is built on the institution or kingship paradigm, which is best set forth by the symbol of a pyramid. Under this paradigm, we have one man ruling and the others submitting and serving. This is the paradigm on which all of Western culture is built and has led to oppression of women and working class since the beginning of civilization. The foundation of this system or model is authority and law that is vested in the offices of institutions. It is a system that is dependent on power and might and the submission of the low ones to the high ones. In contrast, the Biblical paradigm is that of the body and is totally dependent on relationships and the life that flows from one life to another. Unlike the institution that draws its life from the powers, the body of Christ draws its life from the living Christ. Institutions can live without relationships, the true body of Christ cannot. In fact, institutions thrive on and promote the lack of relationship because real relationship reduces the need for the institution. In this, we can see the Body of Christ is not an organization or an institution, but rather a living organism totally unlike any institution or organization. Though this view is not new, it is seldom that it has been put into practice. The majority of Christians are still locked into an institutional pattern or model that takes its form in the pastoral system in independent churches or the hierarchy system in main line denominations.

I personally cannot believe it was by accident that the apostle Paul used the paradigm of the body in imaging how Christians are to relate to Christ and to each other. It would have been completely natural and far easier for his readers and for him to use the paradigm or model of kingship or institution. However, he chose the paradigm of the body. This was no mere happenstance. He knew, unlike so many moderns, the church must not be imaged as institution. Unlike many moderns, he knew the symbol of institution and the symbol of Christ were totally incompatible with each other. We can gather from his usage and the contexts in his Corinthian correspondence, that he used the paradigm of the body in a polemical fashion against his opponents. In so doing, he showed the contrast between his message, which was a message of the cross and servant hood, and theirs, which was a message of personal power and domination. He tried to point out to the Christians in Corinth that in the end, his opponents’ message turned out to be nothing more than an attempt to win them to another worldly system or institution that depended on human tradition and a worldly paradigm of power, instead of Christ (1 Cor. 12: 12-31, 2 Cor. 11:1-21).

Today the Christian movement is facing a crisis. The crisis is that a secular society seems no longer interested in what the Church has to say. In fact, in recent years there has been a host of religious books on the evils of secularism. With few exceptions the authors seem to place the blame for this secularism on everything from Satan to the educational system. There may be some truth in their charges. However, the real culprit in this mystery of secularism is the Christian religion and its institutionalism. It is the Christian religion that has made the sharp distinction between the sacred and secular; a distinction that was abolished forever when God joined His creation in the person of His Son. It is the Christian religion that has preached for two thousand years that Christians must withdraw from the world. This is done in spite of the fact revelation tells us Christians are to go into the world. If anything, revelation tells us to come out of religion into the world and conquer it for Christ, which is somewhat difficult when we lock ourselves behind the closed doors of our institutions.

In creating the institutions of Christendom, the Christian religion has taken God out of the world and has put Him into the sacred. This becomes very obvious when you realize that the symbol of God in the world is the living symbol of His people. When you take God’s people out of the world, you in effect take God out, thus, opening up the world to secularism. It is truly amazing how the Christian religion and most other religions as well, can take God out of the world and in turn blame the world for rejecting God. The truth is, Christians and other religious people have rejected God’s world and have judged it profane and unholy even though God has pronounced it holy. “What God has called holy let no man call it unholy.” In the act of calling things unholy that God has called holy, the Christian religion has promoted the attitude of “us and them” which is the very antithesis of what the good news is all about.

Moreover, we can hardly blame the world for losing interest in a wholly other God, which is somewhere out there in a place called heaven where things are great and wonderful. He is portrayed as a God that is so distant from the everyday (the real) that He must be mediated to people though the sacred (the unreal). The God of religion or the sacred is a God that is aloof and uninterested in the ordinary and the everyday. To Him the everyday is profane, unholy, and worthless. It’s no wonder the people of the world ignore a God like this. If He ignores them, why should they not ignore Him? If this is not the case, why has He moved out? He has moved out of our public schools, colleges, the media, and even our bookstores and has taken up residence in the sacred. Was He kicked out? No, His own people moved Him out. His people who created Christian colleges, Christian schools, Christian bookstores, and a Christian media moved Him out. Is this God of the sacred, the God of our Lord Jesus Christ or is this a god that has been prefabricated by religious men who are afraid of the everyday [the real] and in turn have created a God in their own image? Is it not time for us to start asking some hard questions about all this religion of ours that has institutionalized God right out of the real world? Of course, this should not be surprising, for institutionalized religion has always been about the business of killing God and removing Him from the land of the living (Matt. 21:33-46).

Quotes on The Relationship of Science and Religion

Science doesn’t draw conclusions about supernatural explanations Do gods exist? Do supernatural entities intervene in human affairs? These questions may be important, but science won’t help you answer them. Questions that deal with supernatural explanations are, by definition, beyond the realm of nature — and hence, also beyond the realm of what can be studied by science.” Science Dept — University of California at Berkeley
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“science describes and explains the natural world: it does not prove or disprove beliefs about the supernatural” — American Anthropological Association
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“no aspect of science can address supernatural questions…..supernatural entities by definition operate outside of natural laws and so [truly] cannot be investigated using methods of experimentation” — American Association For the Advancement of Science
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“Science is not based on faith, nor does it preclude faith” — American Astronomical Society
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” theologians may also be interested in the physical world, but in addition they usually believe in a metaphysical or supernatural realm inhabited by souls, spirits, angels, or gods, and this heaven or nirvana is often believed to be the future resting place of all believers after death. Such supernatural constructions are beyond the scope of science” — National Academy of Sciences
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” science is precluded from making statements about supernatural forces because these are outside its provenance.” — National Science Teachers Association
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“Explanations employing nonnaturalistic or supernatural events, whether or not explicit reference is made to a supernatural being, are outside the realm of science …. all of science, is necessarily silent on religion and neither refutes nor supports the existence of a deity or deities.” National Association of Biology Teachers

Subversion and Distancing by Law Chapter 4 From Jesus to Religion

Chapter 4

Subversion and Distancing by Law

“For Christ is the end of the law, that everyone who has faith may be justified” (Rom. 10:4). RSV
Our beginning point will be the symbol of the old covenant Law or Scripture. We will begin by making the bold statement that revelation did away with the Old Testa-ment Law (Torah) and Scripture by encompassing its essence and superseding it by personifying it in the living symbol of Jesus. It was the reinstatement of the old and lifeless symbol of Law (written code) that marked the beginning of the subversion of the faith and a return to religion. This is not to say that the Law does not reveal God, for it surely does.

Furthermore, the Old Testament Scripture is useful for a number of things. It can aid us in understanding God as long as it is interpreted in light of the more complete revelation of God in Christ. It can also aid us in making ethical choices, though the decisive factor is the Spirit of Christ. Surely, the Scripture with its great stories of faith gives us encouragement (2 Tim. 3:16, Rom. 15:4). However, we need to remember when it comes to revealing God, the Law reveals Him in a hidden or veiled form, giving us only a shadow of His essence. It did this through the sacred symbols of mediation we find in the Old Testament, the old covenant itself being one of the sub-symbols of the Old Testament Scripture. These symbols were given to point to and foreshadow the final and complete revelation of God, which is Jesus Christ. Therefore, Jesus Christ is the fulfillment and the end (goal) of all Old Testament symbols. For once the reality has come, there is no need for the shadow to remain (Rom. 3:21, 10:4, Heb. 8:3-6, 10:1-4).
The truth that Jesus was the end and fulfillment of the Law was not a truth immediately grasped by the disciples or the early church. However, as time passed (at least 15 years) and the church began to expand into the world of the Gentiles (the people of the world), serious questions began to arise as to the relationship of the Old Testament Law and the Gentiles. Over a decade passed before the Law and its religion would be brought under the scrutiny of revelation and viewed anew through the Christ event. This may help us to understand why some time passed before the church developed a theology regarding the relationship of Law and Gospel. It simply was not an issue until the church began to invite the world to join it in the Christ event. At that time, the church was forced through circumstances to look at its religion and the religion of its fathers, in light of the revelation of Christ. The result of this shook the pillars of the Jewish religion. The conclusion of the Christian movement was that none of the symbols of its religion could be bound on the people of the world. These symbols included the Law itself, holy days, priesthood, circumcision, holy places, etc. (Acts. 15:5-12).
For many today, a similar crisis is dawning. For the primitive church, it was a question of whether their Jewish religion could be separated from their faith in Christ. Some decided it could; others decided it could not be separated from their faith; the latter ended up either subverting the faith or returning to Judaism. The question today is, can we separate our religious things from our Christ things? Will we listen to the Spirit as many did in the early church or will we revert to law and institutions? Will we allow others the time and freedom to make Christ a part of their culture, or will we impose our institutionalized religion and our mummified traditions on them? Do we dare let the living Christ out of our institutionalized religion as the early church did?
As the result of the early church’s decisions, we see in the first century a general and progressive movement away from religion toward a new and radical way of approaching God. It was the way of faith apart from religion. In fact, it was not new, for this was the way it all began with a man named Abraham (Rom. 4). Abraham had a relationship with God apart from the mediation of Law or Scripture – in other words, apart from organized religion. However, shortly after the death of the apostles, we begin to see a movement back toward religion. This movement back to religion began when the church turned back to the old covenant symbol of Law (100 to 200 A.D.). As time went on, the old covenant symbol of Law was expanded to take in all the creeds and traditions of the church and became known as Canon Law. During this earlier period (100 to 200 A.D.) there was some resistance to the reinstatement of Law, but for the most part it was accepted with little resistance. The reason for this ready acceptance of Law probably came as the result of the chaos that had entered the church after the death of the apostles. Because of this, the church began to be filled with wandering charismatics and disorderly members. Therefore, it seemed logical and expedient to return to Law. Besides, there was still a large Jewish element in the church that exercised a great influence on the entire church. This group had never totally abandoned their religion and would feel comfortable with this movement to reinstate the symbol of Law into the faith. Plus, the Roman culture that the church had moved into was steeped in Law. All this made it all too easy to return to the symbols of Law and religion, thus, subverting the faith and distancing the people through a symbol of mediation (Law or religion).
The consequences of reinstating the symbol of Law in the Christian movement were many. One of the major consequences was the impression that man not only had to believe in Christ for salvation, but he had to also practice the right religion in order to be saved. In other words, one would have to conform to human beliefs and traditions. It is to this that the apostle Paul spoke when he said, “But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy” (Titus. 3:4-5). Some have interpreted the phrase “righteous things” to mean good deeds in general, but it is obvious from the context Paul is talking about the practice of religion and the attitude that religion is going to somehow save you. This self-righteous attitude of right religion has now been translated into the “right church” mentality that is so prevalent in the Christian church today. Religion may have a number of practical benefits, but it will never save anyone. Good religion may lead one to revelation and therefore salvation, but one will never find salvation in religion. Salvation is only in revelation (Jesus).
It would be safe to say there is good religion and bad religion. Good religion is whatever we do or believe that brings us closer to God. Bad religion is whatever we do or believe that distances us from God. If I had my choice, I would hope that I would choose good religion. However, good religion will not save anyone and bad religion will not condemn anyone, unless it blinds one to revelation, which it has the propensity to do. The only thing that counts in Christ is faith that works through love (Gal 5:6). Religion counts for nothing. Religion at its best can only be one’s interpretation of revelation. Therefore, religion is the private property of the individual and should never be bound on others, and no one should get so serious about his religion that he allows it to separate him from his brothers in Christ. I think we all need a little more practice in distinguishing between religion and revelation – in other words, distinguishing human deduction from the facts of the faith. We need to recognize when people or institutions impose their deductions on others, those deductions become nothing more than human laws and constitute a return to Law (religion).
Here we need to remember to be cautious in interpreting the Scriptures with a Western mindset that sees an ethical meaning in the word Law. In some passages, it does carry an ethical meaning, but in many it simply means religion. Religion, in this context, means the Old Testament Scriptures and the system of ritual that grew out of them. One can be saved without religion, but one cannot be saved without ethics. We are not saved by our ethics, but we are saved unto an ethical life in Christ. When one has a right relationship with God, one will begin to live like Jesus. Anyone who does not live the ethical life of Jesus cannot be a Christian (1 John 1:6). The ethical life of the Christian centers on Jesus and is embodied in love for his brothers in Christ. However, being saved does not necessitate one being religious. In fact, you could say for the Christian, that Christ is our only ethic and our religion. For those wishing to study further the relationship of law and religion, I would recommend the following: Paul, the Law, and the Jewish People by E.P. Sanders and Jesus, Paul, and the Law by James D.G. Dunn.

The Mediation of the Law

The Law is both a symbol of mediation and actually a mediator between God and man. In other words, the Law stands between God and man, increasing the distance between the two. However, when we turn to the New Testament, we find that it is clearly stated, “There is one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). In Christ, the lifeless mediator of Law has been replaced by the living and life-giving mediator, Jesus Christ. It is in the one mediator, Jesus Christ, God and man are united. In fact, all of humanity is potentially united in this one symbol of unity and peace. When the symbol of Law is added, it shatters this oneness, distancing God from man and dividing mankind. In view of the division in the Christian church, we would have to conclude that the symbol of Law is still very much a part of the mentality of the majority of Christians. This becomes even more obvious when you consider that creeds and theological systems, when accepted as absolutes, are nothing more than laws, whether verbal or written.

In view of what has been said about the Old Testament symbols of Law and Scripture, one would expect to find a great deal of information on this subject in the writings. In fact, this is the case. The New Testament is filled with teachings that address the relationship between the Law and revelation (Christ).

In keeping with the flow of thought, I feel one of the best texts in the New Testament for our study would be one that uses the analogy between a veil and religion. It may surprise some to learn that the apostle Paul used this analogy in a very similar way to our usage. He does this in 2 Corinthians, the third chapter, where he makes a contrast between the old way (Jewish religion) and the new way of faith in Christ.

Paul said; “Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everybody. You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.” Paul here affirms that believers do not just read the Bible about the work of God. Like their Lord, they are the word and work of God. Through the power of the Spirit, they are becoming the word and are experiencing the work of God in their own lives. In fact, all men can see God at work in them as He transforms them into the image of His Son. In truth, they are becoming living Scripture. In other words, they are becoming living symbols of the will and presence of God. Therefore, the Church is thus not only receiver of the Word of revelation, but is itself revelation and Word of God. Only in so far as it is itself Word of God, can it understand the Word of God. Revelation can be understood only on the basis of revelation. The Word is in the Church in so far as the Church is the recipient of revelation. But the Word is also itself Church, in so far as the Church itself is revelation and the Word wishes to have the form of a created body. (Christ The Center, Bonhoeffer, pages 5859)

The apostle Paul goes on to say, “Such confidence as this is ours through Christ before God. Not that we are competent to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant – not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (2 Cor. 3:1-5). If we approach this passage using symbolism as our mindset, we find Paul contrasting the effectiveness and meaning of certain symbols. The contrast is between the old covenant or Law, which to the Jews was a symbol of God’s presence and acceptance, and the new covenant symbol of God’s Spirit-filled people, which also symbolized God’s presence and acceptance. In this, Paul is pointing out that the very presence of the Christian community is in itself a symbol of God’s presence, acceptance, and in this case, a witness to Paul’s own ministry. In making this contrast, Paul is pointing out that the new covenant along with its symbolism is superior to the old. He also tells us why it is superior. The reason is the old is based on the symbol of Law (letter) and the new on the symbol of Spirit. He infers in this, the Spirit is greater than the Law (letter) for without the Spirit, the letter is powerless and ineffective. For the law (written code) is in itself a lifeless symbol that has no power to impart life; therefore, he characterizes law (religion alone with its sacred books) as leading to death, for the law has no life in itself. Thus, it cannot impart life. However, the Spirit is life-giving because it is alive and imparts life to all who receive it through faith in Christ. In Paul’s thinking, it seems life must come from life and death comes from death or the lifeless. Therefore, one receives either life or death from one’s absolute. In this context, Paul is telling his readers if they choose as their absolute the lifeless symbol of Law [religion], they will die, for there is no life in that symbol. In saying this, his plea is for them to put their faith in the quickening symbols of Christ and His Spirit and not in the lifeless symbols of religion.

Beginning with verse seven of the text, Paul begins to sharpen the contrast between the ministry of the new covenant which he says imparts the Spirit and life, and the old covenant which is a ministry of the letter (Law) and imparts death. (Also note Galatians 4:1-4). Under the old covenant, Moses and the Law were symbols of mediation that stood between God and the people. Under the new covenant, Christ and the Spirit are the only mediators between God and His people. Paul goes on to say, “Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious? If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! For what was glorious has no glory now in comparison with the surpassing glory. And if what was fading away came with glory, how much greater is the glory of that which lasts” (2 Cor. 3:7-11).

In this section, Paul reminds his readers that when Moses came down from the mountain after receiving the Law (Ten Commandments), his face was reflecting the image or glory of God. Then upon returning, we find Moses putting a veil over his face so the people could not look directly at the image of God being reflected by his face. In this act, Moses was symbolizing what God was doing in the act of giving the Law. God was in this act veiling Himself in the Law and putting the Law and Moses as mediators between Himself and the people. Thus, the people were limited in having a personal relationship with God. However, under the new covenant, which is Christ, the veil has been lifted and believers can know God and have a personal relationship with Him in and through the God-man Jesus Christ. Unlike the new covenant, the old covenant was founded on the principle of human mediation. Therefore, it could not impart life, because no human has life in himself or herself to impart to another. Thus, Moses and the Levitical priesthood could only impart Law, which is as powerless to impart life as the human mediator who gives it. Thus, law can only be a symbol of the distancing of God from the people. In contrast, the new covenant, which is Christ, is founded on the principle of Spirit and because the Spirit has life in itself, it has the power to impart the Spirit (life) that leads to oneness with God and a sense of God’s immediacy. The Spirit then reveals God in the believer, which in turn allows and helps the believer to understand the true intent or spirit of the law. Therefore, the new covenant surpasses the old in glory, for through it, the Spirit is imparted and remains in the believer by faith in Jesus (Gal. 3:2-5). Thus, under the new covenant, the believer begins with faith and abides by faith and that leaves no room for religion (Law) and its works of righteousness (Titus. 3:5). In addition, the new covenant through the power of the Spirit reveals God to the believer and through the believer to the world, something that the old did not have the power to do.

Furthermore, from observing verse seven of this section (2 Cor. 3:7-11), we see the ministry of Moses, which included the Ten Commandments, is referred to as a ministry that brought death. The Ten Commandments formed the basis or the foundation of the entire old covenant. It was when Moses received the Ten commandments from God that his face began to reflect the glory of God. But gradually, that glory faded away. Paul here uses this fading glory in the face of Moses to illustrate what was happening in the transitional period he and the early church lived in. In this period, the superior ministry of the Spirit had come and the ministry of Moses and the Law [religion] was fading away (v.11). There was a time when Moses and the Law did reflect God, though in a veiled way, but now God was being reflected in a much fuller way by His Son and in the believers through the Spirit that dwells in them. Under the old covenant the cry was to the Law and to the testimony (Isa. 8:20), but under the new, it is to Christ and the Spirit. To the believer, Jesus is the only Law and the only testimony.

From the overall context of 2 Corinthians, chapter three, we can then infer that the written code is no longer a symbol of the presence of God, nor is it able to impart life for it has no life in and of itself. Therefore, neither the Law nor Scripture can symbolize or mediate the presence or acceptance of God. At their very best they can only be viewed as witnesses who point us to Christ; who is the Living Word that gives life to all who come to Him through the word of His testimony, which imparts the Spirit. In Christ, all Christians, like the Corinthians are becoming the embodiment of Scripture through the power of the Spirit even as the Lord Himself was the embodiment of the Old Testament Torah. It is in the believers’ hearts and lives that the Word of God is effective and becomes living and active and is read by all men. Some may not read the written Scriptures, but they cannot help but read and see God personified in the lives of His people even as He was in His Son.

It is the Christian community, filled with the Spirit that is now becoming living Scriptures that are read by all men. It is through this living Word of God, that is, God’s people, that the veil of religion is lifted allowing man to see and seek God. “We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at it while the radiance was fading away. But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to do this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Cor. 3:13-18).

In the above, Paul continues to build the contrast between the two covenants by pointing out that Christians are not like Moses who veiled the glory of God, but rather they reflect God’s glory by reflecting the glory or image of Christ who is the image of God. When men looked at Moses, who symbolizes the revelation of God, they could not see a clear image of God because of the veil (religion, Law) he had over his face. Paul likens this to people reading the old covenant. He says that when they read it apart from Christ, their minds are darkened. Is this not the case today, when men try to understand God through the system and greed of the Christian religion? Only in and through the symbol of Christ alone can one have a clear understanding of God’s nature or glory. In view of this, the Old Testament should always be interpreted in light of the Christ event and the New Testament Scripture. Therefore, the New Covenant, with its symbols of Christ and His Spirit-filled people supersedes the symbols of Moses and the old covenant Scripture. In other words, revelation supersedes all religion. In a very true sense, the Word of God is God embodied in His Son and His people. Today, in this New Testament period, God’s glory or image is being powerfully reflected in the face of Christ and His people, which are the living symbols of the new covenant.

From the above we can understand that God revealed Himself in a veiled form in and through the old covenant (Law or religion) and its symbols of mediations. In contrast, He now reveals Himself fully (to those seeking Him) in and through His Son and His Spirit-filled people. It is now the work of the Spirit to first reveal Christ in His people and then reveal Christ to the world through His people. The gospel, which is the bearer of the Spirit, is embodied in all believers and is in their mouths and in their hearts and is heard and read (seen) by all men (Rom. 10:7-18). It is through the living Scriptures of His Spirit-filled people who God now draws near to man. When the symbol of Law is added, God is distanced from the people and the faith is subverted.

Moreover, we see in the reinstatement of Law the first step in the evolution of the Jesus movement from a simple faith and way of life, to a religion that has exceeded all others in its complexities and institutionalization.

The Curse Of The Secular

The Curse Of The Secular

There was a time when Western culture had sacred times, places and men.  Now we have the secular and everything has become equal and ordinary.  The mystery in the world has been taken out of the holy and sacred, leaving us with nothing but the secular or the profane without mystery and without wonder.  This is a huge negative because it’s out of wonder and mystery that the celebration of life comes.  We celebrate life because of its mystery.  Once the mystery is taken out there is nothing left but hollow and empty dogmas’.

For example, we used to dress up for special occasions, but now we have few special occasions and the ones that we have are empty for most people.  Everything, everyone and every place is equal, the special has been overcome by the ordinary.  The weak, the insignificant and the small have overcome the big and the powerful.  The sacred has been destroyed by the ordinary.  The curse of secularism has come upon us.  Increasingly our language is becoming profane and secular.  Nothing is holy, nothing is sacred, all words are profane, which in the end means nothing is important or special because everything is equal. Good is evil and evil is good.  Nothing is sacred, all is profane.

Some would say that science has done this but that’s not the case, what really has done it is the ego of man who has made himself larger, and God small, to the point that God has been eliminated from the world of us men.  In contrast, true science has proven that the creation is infinitely big and infinitely small beyond the imagination of man.  The problem is that science, like religion, has been over powered by the profane and has become secularized.  Remember, that early scientist’s were some of the greatest men of faith.  Their science was a wellspring of wonder and amazement at the creation of God.  Their science came out of wonder, today the science of the secular comes out of doubting.  It was not science, that emptied science of faith, but rather it was the secular and profane thinking of the enlightenment which profaned science and culture, and even religion.

It is surprising that atheism and Christianity has one thing in common, both equalize everything.  Atheism does it by making everything equally profane and Christianity does it by making everything sacred.  Christianity, if I understand it correctly makes everything sacred.  All men are sacred, all places are sacred, all truth is sacred and all time is sacred.  Therefore, Christianity is a positive force in the world exulting all things to a higher level where unbelief is a negative force reducing everything to the profane, even human life.

If I am correct the secular world is, and will, pay a terrible price for their belief system of the secular.  We can begin to see some of the consequences of the secular mind in the atheistic systems of communism and socialism.  But the horrors have just begun.  The profaning of sexuality, marriage and the family will usher in the complete collapse of civilization as we know it today.  It will reduce everything to the level of beasts seeking the lowest common  denominator.  Secularism is man’s attempt to return to all fours.

From Jesus to Religion Chapter 3

Chapter 3
From Jesus to Religion
“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1Tim 4:1-2).
Our title reflects the movement of history – the history of the Jesus movement and how a movement that began with the revelation of God in His Son Jesus Christ could grow into a religion that represents the very opposite of what the original revelation represented. In this chapter, we will observe this movement from revelation to religion by tracing the addition of foreign symbols, as well as noting the changes in the original symbols and their meanings.
We begin with the master or central symbol of the Christian movement. This symbol, of course, is Jesus Himself. Jesus not only lived physically, but He also lived symbolically (Luke 2:34). He was the symbol of God amongst us. Karl Rahner said, “The Logos is the symbol of the Father.” We might say that He is the self-revelation or self-expression of God Himself. Therefore, the very nature of God is expressed symbolically in and through Jesus.

In his book, The Power of Symbols in Religion and Culture, F.W. Dillistone points to Christ as a central symbol of the Christian faith. “In my view it is both fitting and true to the witness of New Testament writers to confess Jesus as the central symbol of God. ‘Centre’ is a category which has played a dual role in human affairs. Both in a circle and in a straight line, the centre is a point of major significance; society is normally ordered from a central place: a covenant or agreement between two parties also finds its guarantee through joint assent and signature at a central place. Jesus, as symbol, becomes the centre in both ways. It is the confession of Christians of all ages that Jesus Himself, revealed through the words and life-patterns of His followers and interpreted to successive generations by the inspiration of the Holy Spirit, was the central symbol, potentially uniting the whole of humanity to God Himself.”

The Immediacy of God

It is also important for us to understand the basic meaning of the symbolism of Jesus’ life. Jesus’ presence in the world was a symbol that God Himself was now present in the world of men. This is not to say that God was not actually present in Christ, but is a way to look beyond the physical presence to the spiritual meaning. Matthew captures the very essence of the symbolic meaning of Jesus when he records the announcement of the angel to Joseph. “The virgin will be with child and will give birth to a son, and they will call him Immanuel” – which means, ‘God with us’” (Matt. 1:23). The implications of God being among us are staggering, for it implies that all the symbols that mediated a transcended God are no longer needed. The God of the other world has come into the world of men in the person of His son. Therefore, the religious symbols that mediate His presence in the past are no longer needed. The coming of God among His people in the person of Jesus has rendered all the mediating symbolism of religions obsolete, old, and destined to vanish away (Heb. 8:13). Thus, God’s people now have direct access and fellowship with the Father in Jesus Christ. Hence, all symbols of the Christian faith must symbolize the presence of God among His people in their ordinary and everyday experiences. Any symbol that does not must be viewed suspiciously as a possible subversion of the faith and a distancing of God from His people. All such symbols are questionable and should be scrutinized to see if they belong in the Christian movement. These symbols surely should never be bound on other believers as symbols of God’s acceptance or symbols of acceptable fellowship that mediates between believers.

In view of this, the entire enterprise of religion itself, along with its sacred symbols of mediation might be brought into question. At the very least, we must begin to view religion with a suspicion that it may not be everything it seems to be. In fact, if we are right, it is the very opposite of what it appears to be. It appears, at least to the majority, to be a symbol of the presence of God. However, in reality it is a symbol of the absence and negation of the true God, who no longer dwells in the sacred or holy, but rather in the everyday and ordinary. Keeping with this line of thought, we could say that religion itself is a symbol and it is a symbol that speaks. When it speaks, it speaks of a God who is out there somewhere in another world, a God who is wholly other and removed from the world of men; a God who is distant from His people and who must be approached in and through the sacred. Yet, when we turn to revelation, we find that God is no longer to be found in the sacred symbols of religion, but rather in the symbols of His one and only Son Jesus Christ and His Spirit that abides with and in His Spirit-filled people. In these two living symbols, God has drawn near to His people in the everyday for everyone. There is no longer a need for believers to approach God through the sacred symbols of religion. Though religious symbols may induce feelings of other-worldliness, they cannot and do not draw us closer to God. In the end, all religious symbols other than Jesus and the Spirit, will distance people from God. For in the end, at least for the majority of men, all religious symbolism slips into idolatry.
When the apostle John saw the New Jerusalem, the city of God, coming down out of heaven, he proclaimed, “I did not see a temple in the city, because the Lord God Almighty and the lamb are its temple” (Rev. 21:22). John’s words become pregnant with meaning, when one understands that for the Jews, the temple was the master or central symbol of their religion and mediated the presence of God. One implication of this is that in the city of God there are no religious symbols that mediate the presence of God. For in that city, there is no need for religion as a mediator for God, because God is present in the person of His Son. That city is now represented on earth by the body of Christ (Gal. 4:26). The temple or sacred place has now been replaced with the symbol of Jesus and His Spirit-filled body (1 Cor. 3:16, 2 Cor. 6:14-18). Hence, the symbols of religion have no place in the city of God or the Christian movement. Today the church as the body of Christ, created by the Word, imbibed with the Spirit is now the master symbol of the living God’s presence. However, the church can only be this symbol as long as it is walking in the power of the Spirit and is enlivened by the life of its Lord. When a church loses the Spirit of Jesus, it becomes nothing more than a lifeless symbol that relies on ritual and form, which are nothing more than hollow and empty symbols of religion. When the church loses the Spirit, it becomes a lifeless institution that tries to invoke the grace of God through its ritual and its ostentatiousness. In this, it does not hear God nor does it see God in the ordinary and everyday. In its lifelessness, it becomes nothing more than a mute idol that neither sees nor hears.

In addition to Christ and the Spirit representing the real presence of God among His people, these living symbols also represent the unity and oneness of God and man. In Christ, God and man have become one. The implication of this is, if God and man are one in Christ, this oneness should overflow into the relationship that man has with his fellowmen. Consequently, Christ is not only the symbol of the presence of God but also of reconciliation between men and the Old Testament idea of shalom. “He is our peace (shalom) who…has broken down the dividing wall of hostility…that he might create in himself one new man in place of the two” (Eph. 2:1415). In view of this, we might state the following axiom: Any symbol or an interpretation of a symbol that promotes or stands for division has been misinterpreted or is an unauthorized addition to the Christian faith. All authorized symbols rightly interpreted will point to Christ and promote the unity of the Spirit.

Moreover, any symbol that diverts attention away from the center symbol of Jesus must also be rejected. Even the symbol of the Spirit must point to the central symbol of Jesus Christ. Any theology that makes the Spirit or anything else the center must be rejected as a subversion of the faith. It is only when men have focused on something other than Jesus that division can creep into the Christian movement. In fact, all the sects of Christendom propagate them-selves by focusing on one or more symbols other than Christ. If these symbols are removed, there remains no reason for the existence of the sect. Therefore, we find that the membership of most sects have become propagators and protectors of religious symbols instead of proclaiming faith in Christ. In doing this, they have caused unprecedented division. However, in doing this, they end up diverting attention away from the central symbol of Christ to lesser symbols or they relegate the symbol of Christ to the same level of a lesser symbol. Though they vehemently deny this, their actions speak symbolically louder than their words. They separate and divide over symbols other than Jesus. They spend more time talking and studying about lesser symbols than Jesus. If Jesus is the central symbol, why do the churches spend so much of their time talking about the lesser symbols of the Bible, such as men, creeds, morality, prophecy, and the like, often without even showing how they relate to Jesus? Without Jesus being the center, people will soon find themselves living from the flesh [law], filled with division and strife. Only when a group has Jesus as the center, will it become a sign and a symbol of the Spirit of Christ and unity in the Christian community.

The Distancing and Subversion of God

In view of what has been said, I think it is fair to say that religion is like a veil of symbols, which creates a darkness that hides God and shields the people from His presence. In other words, religion removes God from the everyday and distances Him from His people. He is then no longer viewed as being among His people, but rather in some distant heaven. His only presence on earth is seen in religion and its sacred symbols of mediation. We can gather from the popularity of religion that many men do not want to live in an unmediatedIt’s state in the presence of the true God. So they lock Him away in their sacred boxes of sacred places, people, times, and books. For if they can put God back into the sacred, then they can live with the illusion that He does not know what they are doing in the everyday. This allows them to live in two worlds – the sacred and the secular while living by two different standards. However, any god who can be put into our little religious boxes is not the God you read about in the Scriptures and surely is not a God, who can help us in time of need. The god in the box, the God of all religion, becomes an idol; an idol, which Christ came to destroy.

I have charged the Christian religion with the heinous crime of subverting the revelation of God. I have also established the motive. That is, man does not want to live in the presence of revelation. For he does not want to conform to
its norms, nor does he want to continually stand under its judgment. “This is the verdict: Light has come into the world, but men loved darkness instead of light (revelation) because their deeds were evil” (John. 3:19). Though men hate revelation and refuse to conform to it, at the same time, they know that they cannot live without it, for then they would have no hope. So man finds himself in a paradox where he cannot live with or without revelation. How does he solve the problem? He solves the problem by watering down, changing, and subverting revelation to where it feels comfortable to live with. These changes usually take the form of changes in the meaning of symbols or the addition of unauthorized symbols. In adding unauthorized symbols man sets himself up as the judge of revelation instead of allowing revelation to sit in judgment of him.

In addition, he usurps the authority of God Himself and in actuality, sits in judgment of God. In this, man commits the religious sin of playing god before God. Needless to say, God is not impressed with this parody. It is here that the atheist shows himself more righteous than the religious man. For the atheist openly rejects revelation, while the religious man knavishly subverts it in the name of God.

In the next chapter we will begin to trace this subversion of revelation by observing the changes and additions in the symbols found in the Christian movement. As we trace this subversion, we need to remember that these changes did not happen overnight. Many of them took decades, even centuries, to creep into the faith and often these changes did not go unchallenged by some of the church fathers. However, the forces behind these changes were too powerful and the majority of the church found itself being swept along by a tidal wave of change and subversion. Even so, there has always remained a group in the church that has resisted this subversion. These were often the ones labeled radical or even heretical.

From Jesus to Religion-Chapter 1

Chapter 1
Distancing Through Symbols of Mediation

“For there is one God and one mediator between God and man, the man Christ Jesus” (I Tim. 2:5).

In this chapter, we will be studying the subversion of the Christian faith and the corresponding distancing of people from God and their ordinary experiences of life. I will attempt to trace this distancing by noting the symbols that people have placed between them and God by organized religion. I understand that this concept may be hard for many to conceptualize. Therefore, I will attempt with the following diagrams to illustrate the process of distancing.

To begin with, I want to stress the fact that distancing is what we might refer to as a group dynamic. Often the individual or the community cannot detect this easily. The reason for this lack of perception, on the part of the individual and community, is because of the amount of time involved in the process of distancing. This process seldom takes place in one generation, but usually takes three to four generations before change becomes noticeable. It is also obvious that this dynamic change affects some individuals and groups more than others and in different ways. However, it would be very difficult to be part of a religious community and not experience in some way the effects of the symbols of mediation and corresponding distancing of God from the everyday experiences of life.

Even after the changes are noticed in a movement, there is very little chance for reformation. The reason for this inability to reform is, by the time the distancing is noticed, the leadership in a movement is benefiting so greatly from the system that has evolved, to change would be unthinkable. It would mean institutional suicide. Therefore, it becomes extremely difficult, if not impossible, to reform the existing structures from within. Most reformers end up going outside the existing structures and forming new ones. The Lord Himself said, “You cannot put new wine into old wine skins.”

In Diagram I, I show what this study of distancing seems to be indicating. It shows that the distance between God and man is always equal and the same for the distance between man and his brother.

Therefore, the symbols of mediation that distance us from God also distance us from our brother. The symbols that distance us from our brother also distance us equally from God. If you want to know your relationship or standing before God, just look at the standing and relationship that you have with your brother. By brother, I do not mean a little closed community that one has created in his own image, but the entire body of Christ. That would include all those who believe and have been baptized into Christ. Moreover, if you want to know if there are any mediators between you and God, just look at your relationship with your brother. Whatever mediates between you and your brother also stands between you and God. This idea is based on the fact that my Christian brother is the image of God with God’s Spirit dwelling in him. In this, he is a living symbol of God. Therefore, how I relate to my brother is the way I relate to God. The true test of my relationship with God is not based on the degree of my religiosity or the correctness of my belief system, but rather on my relationship with my brother. God is as far away as your brother. Read the following New Testament passages: (James 3:9, I John. 2:9-11, 3:14, 23-24, Matt. 5:23-24, 6:14, 25:31-46).

In Diagram I, the foundation block represents the relationship of the believer to God and his brother when all the symbols of mediation are destroyed and broken down by a full relationship with Jesus (Eph. 2:14). This relationship is an at-oneness with God and one’s brother. This at-oneness with God took place when Christ atoned for our sin. The proof that one’s sins have been forgiven is an at-oneness with one’s brothers in Christ. Without this at-oneness with one’s brothers in Christ, there is no evidence that one’s sins have been forgiven. In fact, the lack of at-oneness with the Christian community is a sign that one’s sins have not been forgiven (Matt. 5:23-24, 1 John 3:16-24).

Each column and block in Diagram I represents additional forms of distancing or of mediation that stand between God and man and between man and his fellow man. The more mediators that are placed between God and the people, the further God is removed from their everyday experience and the harder it becomes for them to have a personal relationship with Him or their brother. As pointed out above, the effect of mediators varies from person to person depending on the environment and a number of personal characteristics. However, it would be hard to deny that it is quite difficult for the average person not to come to some degree under the spell of the different forms of mediation. The forms of mediation in our diagram will also help us to understand the misdirected faith of so many religious people today. Their faith simply does not penetrate the forms of mediation to reach God, but rather is misplaced in the mediators themselves (see Diagram II, below). In this, men place their faith in the bodyreligious, law, Holy men, institutions, icons, or rituals, etc., which are nothing more than their own good works and idols created by their own hands.
These diagrams can also help us to understand the division in the Christian movement. It is easy to see that as the church adds mediators, it is building a system that would foster alienation and discord among its ranks. It is simply a matter of time before some of its members will begin to reject the different forms of mediation. I believe that much of the system was built to protect the unity of the institution by controlling an unregenerate membership. However, all such systems eventually become self-serving and oppressive. When this happens, it is just a matter of time before some in the group will revolt in an effort to free themselves from the tyrannical system and its mediators.

Vertical Dimension

The institutionalized churches use what we might call the vertical dimension to justify their alienation and division toward their brothers (note Diagram III). The vertical dimension makes a hard and fast distinction between one’s relationship with God and one’s relationship with one’s brother. It then places the emphasis on one’s relationship with God or truth, saying you must be right with God before you can be right with your brother. Of course, in keeping one’s relationship with God, a brother might be totally ignored or even crucified in the name of truth or God’s Law.

This one-dimensional view of one’s relationship with God and man is attacked by the Lord Jesus in a number of places in the New Testament and is shown to be a grotesque error of religious people. For example, there is the story of the Good Samaritan in which the religionists were too busy with the things of God to be concerned with their neighbor. Then there is the story of the disciples picking grain and eating it on the Sabbath day. The Pharisees who lived in the vertical dimension reacted to this by criticizing Jesus and the disciples for breaking the Sabbath day law. In this, they showed they had more concern for the Law than for the needs of their brother. In their eyes the most important thing was the law or truth; not their brother’s needs (Matt. 12:1-13). In the parable of the Lost Son, we see both the horizontal man who takes too much license with God’s will and the vertical dimensional man who makes the Law the absolute instead of the well-being of his brother. Both of these brothers in the story were outside the Father’s will. Here we must ask a soulsearching question, “Could the yeast of the Pharisees and Sadducees be living in and from the vertical and horizontal dimensions?” (Matt. 16:5-12).
Most Christians would agree that there is nothing more important than worshiping God, but few seem to understand that the first and highest form of worship is love for one’s brother. “This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples” (John. 15:8). In the context of this passage, the fruit that glorifies (worships) the Father is the fruit of Christian love and service to one another (Heb. 13:16). No one can truly worship in a vertical dimension until he has come through the horizontal dimension of first loving, forgiving, and accepting his brothers. “Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift” (Matt. 5:23-24). “Accept one another, then, just as Christ accepted you, in order to bring praise to God” (Rom. 15:7).

The vertical dimension itself is a dimension of division, for it divides things that, from God’s point of view, cannot be divided. It was from the vertical dimension that an expert in the law asked Jesus what the greatest commandment was. Jesus answered the question by uniting the vertical and horizontal dimension knowing that they are wholly dependent on one another and cannot be separated (Matt. 22:3740). However, those who live in a vertical dimension do divide the dimensions and in turn put the stress on the vertical. When this happens they can and do justify any behavior toward their brother in the name of serving God or in the name of truth. On the other hand, there are those who live only from the horizontal dimension who are as far out of balance as those who live solely from the vertical. These are people who practice freedom at the expense of truth. The goal of the Christian should be to live in a third dimension which we might call a Christ-centered dimension, for it is in Christ that God and man becomes one, uniting all the dimensions of life.

The question arises; can we not just overlook the mediators in our brother’s system and be one big happy family? Unfortunately, the answer is no. This is because mediators are not just the things of one’s tradition or culture, which by all means should just be overlooked, but are rather things that are inimical to the cause of Christ and actually distance men not only from their brothers, but from God. Therefore, God’s people should never accept any mediator that men place between them and God. If we do accept the mediators of our brother, we then fall into the error of living solely from the horizontal position instead of a Christ-centered position. However, rejecting a mediator that a brother’s faith has not pierced or outgrown is a far cry from rejecting a brother. If we begin to reject people because of the mediators in their belief system, we ourselves revert back to the vertical dimension, which Christ had freed us from. Here it is important to note that a person may still be a part of a system that has forms of mediation and yet has a faith that has pierced the forms of mediation and is acceptable to God. Mediators who are pierced by faith soon become transparent and then vanish away. However, this is a gradual process, and we should show the utmost patience with those who are struggling to see through the mediators of organized religion (Diagram II).

Those who choose to live in a Christ-centered dimension will soon find those who live in the vertical or horizontal dimensions often misunderstand them. You will find it is quite hard to reject people’s forms of mediation without leaving the impression that you are rejecting them. You will also find that those living in the vertical dimension usually react in a hostile way toward those who reject their forms of mediation. They will probably call you liberal and most likely charge you with compromising the faith. In turn, those living in the horizontal dimension will usually label anything that stands between them and their fellow Christians as legalistic and will also withdraw their fellowship, of course in a more civilized way than those who are in the vertical dimension. One of the laws of liberalism is that you must always be nice. In liberalism, openness becomes nothing more than another form of law or mediation. It is obvious that it is not easy to live outside the vertical or horizontal dimension without mediators. If you do not agree, just look at what those who endorse the vertical and horizontal viewpoint did to the only complete God-centered man (Jesus). They crucified Him in the name of God and justified it by appealing to the vertical and horizontal dimensions. Both liberals and conservatives use Christ to support a value center of law and truth or love and freedom. The Christ-centered person has Christ as the center. Christ embodies the concepts of law, truth, love, and freedom. To be in Christ means to stand in all of these concepts at once. Only in Christ can these things be kept in balance. If Christ is not the center, one of the other concepts will invariably be the center.

                                               The Way of the Cross

It is time for those wishing to truly follow Jesus to leave behind the vertical and horizontal dimensions and enter into the new and living dimension of being in Christ and viewing all things anew (2 Cor. 5:16). “Let us, then, go to him outside the camp, bearing the disgrace he bore” (Heb. 13:13). Yes, let us go outside the liberal and conservative camps to a new way of thinking and living in relationship to one another. The good news of the gospel is that we need not divide up into the liberal or conservative camps like this world, nor do we have to live in the vertical or horizontal dimensions. We can now live in Christ. To my brothers in the conservative and liberal camps, I would plead with you to consider that there is a Christ-centered way of looking at all things which does not align with either the liberal or conservative camp. There is the way of Christ.

To those in the Protestant and Catholic camps, I would also beseech you in the name of Christ, to consider that there is another way of viewing things beside the way of your parties. There is the way of Christ, which is to have the mind of Christ. If all those who believed in Christ had His mind, we all know there would be no division among us. In view of the fact there is division, it seems quite obvious many do not have His mind. Let us all seek the mind of Christ and the unity that would come to His church if we all had His mind. We can begin by examining ourselves and by looking at the mediators we have placed between our brothers and ourselves. We must do this for Christ to increase in the world. For Christ cannot increase until these mediators decrease.