“As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.” [1]
Before there was DEI, society witnessed a push for tolerance, diversity, and welcoming. According to Michael Orsi, the words “tolerance,” “diversity,” and “welcoming” are dirty words that were subverting traditional morality. [2] More than a decade ago, Orsi published his assessment of changes that were then being advocated for society, and time has proved his assessment to be accurate as the more recent concept of Diversity, Equity, and Inclusion morphed into the all-consuming drive to remake society into a Marxist ideal. Make no mistake—diversity as advocated in modern social dynamic, equity as embraced by many today, and inclusion that enjoys much favour in contemporary life, is undermining biblical morality. DEI is societal death, and the impact of this new philosophy, which is as old as sin itself, contaminates everything it touches, and that contamination includes the Faith of Christ the Lord.
Tragically, many people, even people who claim to be committed to the Faith of Christ the Lord, see no problem with embracing the concepts of Diversity, Equity, and Inclusion. In fact, despite a loss of favour witnessed within corporate society and even within society itself, a vast swath throughout Christendom has come to advocate the more modern-sounding ideals of diversity, equity, and inclusion. A stunning number of contemporary influencers still appear to believe the ideal advanced by these words is worthy of adoption throughout society. As innocuous as these words may sound, they are lethal to righteousness if they are adopted as standards by which we are to guide our lives. This is especially true when the people of God embrace these words. Let’s examine these words— Diversity, Equity, and Inclusion—noting especially what is implied by their use. Because we have the standard God has given—His written Word, we can test the modern ideals against the timeless standard God has given all mankind.
SO, WHAT’S WRONG WITH DIVERSITY, EQUITY, AND INCLUSION? Superficially, there is nothing objectionable with the words, diversity, equity, and inclusion; and there would be no objection to the concepts as defined in most dictionaries. However, it is the meaning that is commonly given to these words when used in combination in the past decade that make them not only objectionable, but positively destructive. When these words are applied within the contemporary social fabric, they imply anything other than the meaning given in dictionaries.
Diversity, according to Orsi and applicable to this present hour, is the mantra of those who desire no unifying truth. The diversity crowd has taken over the academy.
There was a time when unity was celebrated. It stemmed from a belief in one God who revealed certain truths by which human beings were called to live. The most obvious expression of this was expressed in The Ten Commandments. For Americans, the Declaration of Independence and the Constitution were designed for “E Pluribus Unam” (one from many). It has always been known that in unity there is strength. It was the commonly held ethical and political beliefs found in these documents that made America a great nation.
What was true of the American experiment was equally true in the Dominion of Canada. The Canadian Charter of Rights and Freedoms recognises this. Note the opening words of the Charter as adopted in 1982: “Whereas Canada is founded upon principles that recognise the supremacy of God and the rule of law…” Parliament recognised at that time that Canada is established on shared principles enshrined in the Faith of Christ the Lord. Canada is a welcoming country, and all religions are free to be practised here, but not at the expense of the Christian Faith and the principles that flow from that Faith.
Diversity, on the other hand, has no other purpose than to promote divisiveness, which weakens any society, organization, or a Church. Just look at the damage diversity has caused in the Anglican/Episcopal Church. A lack of shared beliefs in traditional marriage, in the ordination of female priests and bishops, and dubious theological positions regarding even the Resurrection has reduced the Church’s membership. It has also caused schism and even heresy which Christians have always deemed to be evil since these rend the unity of the Body of Christ.
Diversity usually begins in education with innocuous events like sponsoring a banquet with foods from different ethnic groups or instructing young people about various cultures. The indoctrination process moves from appreciating the lasagna, egg rolls, knishes, and sushi, of diverse cultures to the surreptitious promotion of alternate lifestyles which is code for “each to his own taste” in behavior.
The next step is to promote “pride” in any group one chooses to belong to, even if their preference contradicts traditional ethics, morality, and good taste. While one’s taste in food is neutral, barring, of course, cannibalism, (for now, anyway) how one behaves has grave social consequences. LGBT (Lesbian, Gay, Bisexual, Transgender) pride is a prime example. Diversity, not right or wrong, is the new standard that is celebrated as a virtue. The chaos that ensues from diversity is destructive to good order in society. [3]
Did you ever take note of the emphasis upon unity in the Apostle’s writings? Here is an example of such emphasis: “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” [EPHESIANS 4:1-6].
At one time, we were outside the Faith, but God has made us one in Christ. We were, “Separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility”[ EPHESIANS 2:12-16].
At one time we were diverse, representing the diversity of lost people. But Christ brought us into His Family and gave us new life. Thus, we are united in life and in love. We know that we, “are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God” [EPHESIANS 2:19].
Rather than seeking what segregates us in the Faith, we are admonished to embrace the harmony that arises from the Spirit. This is the admonition we have received: “Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all” [ROMANS 12:16-18].
A closing prayer for the Roman Christians is, “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ” [ROMANS 15:5-6].
Equity: The aim of equity as employed by advocates of DEI is equality of outcome. The western ideal prevalent in Canadian and American culture has been equality of opportunity since earliest days since these nations were formed. That has changed in the past decade with the rise in popularity with the chattering class as they push the Marxist concept of equity, a concept arguing for equality of outcome. Everyone, regardless of the investment of effort, regardless of intellectual capacity, regardless of any external condition, is to enjoy an identical outcome in life.
The concept of equity as espoused in this situation destroys individual initiative since the reward is identical regardless of the effort exerted. Whether the thought is bettering oneself or whether it is advancing societal conditions, the outcome will be the same. Everyone receives identical benefits, everyone receives identical care, everyone achieves identical ends. If the outcome is identical regardless of the output of energy, why work? Perhaps someone feels momentary gratification, but that person is no better off than the drone who stayed home and played video games. Without reward for the initiative or for the energy exerted, all progress will soon grind to a halt. These experiments were conducted long ago, and they prove that destroying the concept of private ownership and reward for initiative destroys social progress.
Equity as advocated in this modern view is not designed to lift everyone to the same height, but it is designed to pull everyone down to an identical floor. The purpose is to ensure that everyone feels equal and feels comfortable. It is the logical extension of the philosophy manifested in modern education that seeks to declare everyone is a winner in every contest regardless of effort and regardless of talent.
It seems essential that we acknowledge the biblical principle that teaches us that our own industriousness provides for our welfare. The Apostle first speaks of his example of being productively engaged while with the saints in Salonica. Paul wrote, “You know yourselves how you must imitate us, because we did not behave without discipline among you, and we did not eat anyone’s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you. It was not because we do not have that right, but to give ourselves as an example for you to imitate” [2 THESSALONIANS 3:7-9 NET BIBLE 2nd].
After pointing to the example the missionaries had provided while in Salonica, he writes, “For even when we were with you, we used to give you this command: ‘If anyone is not willing to work, neither should he eat.’ For we hear that some among you are living an undisciplined life, not doing their own work but meddling in the work of others. Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat” [2 THESSALONIANS 3:10-12 NET BIBLE 2nd].
Inclusion: In the Faith, we include all who are twice born and who do not seek to be divisive. However, inclusion as advocated in our contemporary world seeks the removal of standards. The contemporary view of “inclusion” implies that, at worst, there is no measurable standard for right or wrong, or at best that we have no right or obligation to correct those in error.
“Inclusion,” in contemporary parlance, does not connote the virtue “patience,” which must be exercised in leading a person to the truth or, for example, a child to good behavior. Instead, the concept forces people to accept that which they may know to be wrong, as being quite okay for someone else. A simple example would be acceptance of the oxymoron “same sex marriage.” This emphasis on “inclusion” has enabled social elites to construct a new social reality which many either fear to question or, more likely, have lost the ability to do so. Viewed in this light, “inclusion” is not virtuous. It blinds people to time-tested truth, cows people into silence or acceptance of that which they know is wrong. It is, ultimately, a politically correct way to effectively subvert freedom of speech.
“Inclusion” has become a code word for “anything goes here.” It is now commonly used to indicate that whoever you are, whatever you believe, and whatever you do will not be challenged here. It has neutered any defining belief that would make anyone feel uncomfortable. Many Churches have made inclusion their central dogma since traditional doctrine may be offensive to some. These churches have subordinated or eliminated the tenets of their creed and biblical morality in favor of a feel good “inclusive” environment.
In far too many churches, schools, and social service organizations the most that can be expected is a Hallmark card type of sermon, mission statement, or program. Since this is the situation prevailing in so many contemporary organisations, it is a certainty that no one learns since no one dare speak truth. No one changes since demanding change would be abhorrent; and consequently, no one can ever grow in truth. We simply see those in charge dumbing down delinquency, if not downright encouraging it, and sacrificing revealed and time-tested truth for some non-confrontational message meant to make people feel good about themselves. And there is a surprising constituency demanding that preachers make the parishioners feel good about themselves. I have certainly had my share of church members whining and whinging that I didn’t make them feel good about themselves!
“Inclusion,” as used by advocates of DEI, conveys the distinct connotation that you are fine just as you are. “Inclusion” simply “affirms” (another buzz word) your inadequacy, perversity, sinfulness, and ignorance. It is not the responsibility of the pastor to affirm you. You find affirmation in the Word of God and through the testimony of the Spirit of Christ.
This is an awful indictment of organizations that claim to exist for the betterment of persons and society in general. The question that such organizations need to ask themselves is, “If people are fine the way they are, why do we need to exist?” People seek out the church to offer answers leading them to Christ, which in turn will lead them improve, to change and to be part of something greater than themselves. “Inclusion” shuns all of this as it encourages people to wallow in their smallness, to remain truculent when in error, and for those seeking the hope of the message of life to deny the need for redemption.
Clarity of vision, purpose, and belief is necessary for any organization to function and to help people to grow. The three dirty words deny this since none of these shibboleths apply to those who want to maintain traditional standards of morality or orthodox doctrine. The high priests of relativism are only too quick to identify these people as reactionary, bigoted, and illiterate. For these people, there is no appreciation for diversity, no hope of equity, and certainly no inclusion for those who disagree with them. Words have power. Beware how you use them!
Diversity. Equity. Inclusion. Who would have imagined that such innocuous words could be so destructive? These words have devastating implications in businesses as they do in society at large. And when they are brought into the life of the congregation of the Lord these words will assuredly prove eternally devastating, damning anyone who attempts to embrace the disastrous concepts behind the words! The churches of our Saviour must seek to foster attitudes that promote and embrace unity, equality, and transformation, if they will honour the Lord.
UNITY — “As for the one who is weak in faith, welcome him, but not to quarrel over opinions” [ROMANS 14:1]. You will note that the instruction Paul gives does not admit of blind acceptance of anyone and everyone who comes into the orbit of the assembly. The Apostle commands us to welcome “one who is weak in faith.” The one who is to be welcomed is in the faith. The individual has openly confessed Christ Jesus as Lord, though they may be “weak in faith.”
The thought that we must welcome everyone without qualification into the membership of the congregation is firmly put to rest when the Apostle writes the saints in Corinth, “I wrote to you in my letter not to associate with sexually immoral people— not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. ‘Purge the evil person from among you’” [1 CORINTHIANS 5:9-13].
The overarching emphasis is on seeking unity. This business of seeking unity is not a matter of promoting exclusiveness to the point of isolation. To be sure, the congregation of the saints of the Lord are to avoid entanglement with the world. However, we are to seek oneness within the congregation of the righteous. This concept leads us to understand that the congregation of the Lord reveals the Body of Christ. Let me refresh your memory by pointing to the words drafted by the Apostle in his first missive to the Church of God in Corinth.
I understand the passage is extended, but follow along as I read 1 CORINTHIANS 12:4-27. “There are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills” [1 CORINTHIANS 12:4-11].
Did you catch the repeated emphasis on what is shared among the members of the congregation? We differ in the gifts expressed within the Body, and the differences are designed and implemented by “the same Spirit,” by “the same Lord,” and by “the same God.” Moreover, the differences were designed and implemented “for the common good.” Each member of the Body benefits from the differences since these distinctions were given to benefit all! God has worked to glorify His Name and to ensure that each of us receive what is good. Don’t imagine that the Apostle is finished with his emphasis upon our mutual dependence and the harmony that is required for effective operation of the Body of Christ, for he will continue in the verses that follow. Again, I’ve bolded some of the points that the Apostle is emphasising to assist us.
Paul continues, “Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.
“For the body does not consist of one member but of many” [1 CORINTHIANS 12:12-14].
The Apostle concludes with this exciting and powerful confession that each one must grasp: “Now you are the body of Christ and individually members of it” [1 CORINTHIANS 12: 27]. You who are twice born, you who are saved through faith in the Son of God, you who have been drawn into the life of the Risen Lord, you are the Body of Christ. And each one who is thus born from above is to see that she or he is individually a member of this Body. You belong here!
Elsewhere we observe the Apostle instructing us to receive our brothers in Christ without placing heavy burdens on them. He writes, “Let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. So do not let what you regard as good be spoken of as evil. For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus serves Christ is acceptable to God and approved by men” [ROMANS 14:13-18].
Earlier in the message, I cited the Apostle’s admonition delivered to the assembly in Rome, “Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all” [ROMANS 12:16-18]. As followers of the Risen Lord of Glory, we are to seek harmony with the faithful. Should someone question how this is to be achieved, Paul gives definitive instructions which are suggestive and not exhaustive.
• Don’t be haughty.
• Show courtesy and generosity to all.
• Don’t foster an exaggerated opinion of yourself or your importance.
• Avoid seeking revenge when you feel slighted.
• Make it your goal to live peaceably with all.
EQUALITY — “One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him” [ROMANS 14:2-3]. We must not imagine that we can promote one person above another based upon our assessment. Our ability to judge is flawed, clouded as it is by our broken status. Though we are redeemed, we are not yet perfected. Therefore, so long as we are restricted to these terrestrial realms, we must possess a measure of humility, knowing that we are not yet perfected.
Isn’t this the caution we received from James, the half-brother of our Lord when he wrote, “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors” [JAMES 2:8-9]. Among the faithful, we recognise equality. The outcome will be the same for all of us, but it is Christ Who will determine that outcome. Here, in the life of the congregation of the faithful at this time, we are to treat one another as equal in the sight of the Lord, making no distinction in how we receive one another.
James cautioned against showing partiality, which is tantamount to warning against trying to adopt a rule of equity. This is even more strongly stressed when he wrote earlier in this missive, “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, ‘You sit here in a good place,’ while you say to the poor man, ‘You stand over there,’ or, ‘Sit down at my feet,’ have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him” [JAMES 2:1-5]? Impartiality speaks of equality within the assembly of the Lord.
If there was a question concerning how this impartiality was to be implemented, James will provide guidance when he writes, “Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbour” [JAMES 4:11-12]?
And the Pastor of the New Beginnings Baptist Church of Jerusalem was not finished providing instruction on this subject. He will shortly write, “Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door” [JAMES 5:7-9].
The pointed words James delivered were perhaps the earliest to be recognised as part of the canon of Scripture that we have received as the New Testament. One should not imagine that what James wrote was all that God would deliver for our edification, however. Recall the words that Paul delivered to the Christians gathered in Rome. The Apostle has written for all Christians, “By the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness” [ROMANS 12:3-8].
Assess who you are and where God has assigned you. When you do this, you will realise that your role in the Body of Christ is no greater, and no less essential, than the role of any other Christian. You are important—even essential, but you are not irreplaceable. Each member of the Body has a role that is essential. If you are not exercising your gift within the Body of Christ, we are all poorer for your failure to participate as God intended.
Earlier, citing the twelfth chapter of First Corinthian supporting the need to seek unity, I skipped over something essential to this present point. Paul has written, “The parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another” [1 CORINTHIANS 12:22-25].
You are essential to the health of the Body if for no other reason than that God chose you for the role you are to perform in the life of the Body—and that role is essential for the health of the Body. That means, quite simply, that you are important because God chose the role you are to fulfil. God Himself designed the Body of Christ: and He then chose you, assigning you to the precise position you now occupy while equipping you so that you would succeed in the task for which you were assigned.
Don’t take my word for this, listen to Jesus. “This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another” [JOHN 15:12-17]. That should make every redeemed child of the Living God aware of how essential they are. And it means that within the Body of Christ there are no super stars that are more valuable than others.
And this wasn’t the only time that Jesus made the point that He chose His disciples. After He had washed the disciples’ feet, Jesus taught them, and thus taught us, “You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them. I am not speaking of all of you; I know whom I have chosen” [JOHN 13:13-18].
Before God and in the assembly of the righteous, we practise equality. Each soul was redeemed at the cost of the blood of the Son of God. And each member of the Body was appointed to the specific task our Lord chose. Therefore, before God, we stand equal.
TRANSFORMATION — “Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand” [ROMANS 14:4]. Many times we are prone to forget that Jesus didn’t call us just as we are, He called us in spite of who we are. Our Master did not just call us and then leave us to muddle through life wallowing in the degradation that characterises this fallen world; Jesus redeemed us and appointed us to be transformed into His image.
At one point the Apostle is using an example of Moses’ use of a veil to keep the people of Israel from noticing that the aura that radiated from his face following time in the presence of the Lord God was fading. He applies this to the people of God when Christ redeems them. And what he says at that time reminds us of God’s plan for us who are saved. The Apostle wrote, “When one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” [2 CORINTHIANS 3:16-18].
Even now, the saved individual is being transformed into the image of Christ. We look to Him, and in the process we become more like Him with each passing day. The change may be imperceptible, but it is nevertheless real. In fact, others may be aware of the transformation long before you realist what is taking place.
Though the transformation is taking place, God gives you opportunity to work together with Him now. Recall how Paul has written, “I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service. Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect” [ROMANS 12:1-2 NET BIBLE 2nd].
What the Lord has begun, and what we are encouraged to participate in now, will be brought to completion at Christ’s return. We are reminded of this when the Apostle writes, “Our citizenship is in heaven—and we also await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself” [COLOSSIANS 3:20-21 NET BIBLE 2nd].
We cannot see what we are being changed into, but we can be certain that the transformation is taking place now. Recall how the Apostle of Love has told us, “See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure” [1 JOHN 3:1-3].
Recall how the Apostle admonished Titus what was to be taught to the saints: “Remind [the redeemed saints of God] to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned” [TITUS 3:1-11].
Knowing what is to come, and knowing that the Spirit of Christ is even now working to change us into the image of Christ, we are called to share in the process of being transformed now. We are to turn from the attitudes and characteristics that mark those identified with this dying world as we now begin to model our lives after Christ Jesus our Lord.
The redeemed of God are being transformed, and though the process will be consummated at the return of our Saviour, it is taking place now. And each of us is expected to work together with the Spirit of Christ to effect this transformation. There is to be evidence of the change witnessed now. This is why the Apostle admonishes us, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory.
“Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.
“Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” [COLOSSIANS 3:1-17]. We don’t use dirty words here among the people of God. We seek unity. We promote equality. We anticipate transformation. Above all else, we honour our Saviour. Amen.
[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible: English Standard Version. Wheaton: Standard Bible Society, 2016. Used by permission. All rights reserved.
[2] Rev. Michael P. Orsi, “Three Dirty Words: Tolerance, Diversity, and Welcoming,” CNSNews (http://cnsnews.com/blog/rev-michael-p-orsi/three-dirty-words-tolerance-diversity-and-welcoming), October 28, 2012, accessed 29 October 2012
[3] Portions of this were adopted from Orsi, Op. Cit.
