Tag Archives: Christian theology

1 Corinthians 1:18-31

1 Corinthians 1:18-31 (NRSV) – “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, ‘I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.’ Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe.”

 

Understanding the Cross involves understanding that God’s plan for humanity is not something that humans designed or engineered. For one thing, the fall of humanity into sin and mortality was not something that any of us had personal involvement in. Nevertheless, despite humanity’s problems after Adam’s transgression, humans still had a conscience that knew what was right according to God (Romans 2:14-15). It was there, ultimately, because of God, not human ability to determine what was right. Because of mortality, nobody can follow the conscience perfectly, which is why, through the Cross and Resurrection, God created a new humanity. Again, that work was done without our involvement. That’s our story; it was just something that happened to us.

Why does Paul call it “foolishness to those who are perishing?” He continues, “Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Cor. 1:22-24)

When relating Paul’s writing about “Jews” and “Greeks” to the contemporary world, I think it is helpful to think of “Jews” as people associated with the Judeo-Christian culture, and “Greeks” as people outside of that culture.

Some people in the Judeo-Christian culture stumble over the Gospel because, while they may accept the concept of being a sinner and needing a Savior, they are simultaneous fixated on their choice to believe and their works to prove salvation. But these people’s spiritual zeal can burn out and then their faith is derailed. On the other hand, if our faith in salvation is rooted in Christ’s transformative work and His calling to us, then we have a foundation that stands whether or not we are feeling the zeal.

For those outside the Judeo-Christian culture, the Gospel message does not jive with the prominent philosophical schools of thought, political ideologies, or popular worldviews. All of these systems, despite sometimes having legitimate merits, are focused on what humanity can do to engineer a better future. The idea of mankind going from an old creation to a new creation, apart from individuals’ involvement, does not necessarily fit into these systems, and is thus often disregarded by those who build their lives around these systems.

Paul says the Gospel is “foolishness to those who are perishing.” On one hand, both believers and unbelievers are perishing because of mortality. But believers, who will be vivified at Christ’s return and fully experience the new humanity in the coming eons, have this vision for their future as a guiding faith that brings inspiration and energy to their present lives. Not having this inspiration in the midst of mortality, or this future with regards to the eons, is what Paul refers to as perishing.

Paul continues, “Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God. He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, “Let the one who boasts, boast in the Lord” (1 Cor. 1:26-31).

I do not want for people to get the idea that intelligence is a hindrance to faith. Believers can be intellectually brilliant and successful in many ways, including philosophy on life, science, finance, and creative pursuits. And these talents can get attention and respect from people in the world, including nonbelievers who have a healthy appreciation of life and the individuality of others. But you may be opposed by the established systems out there, potentially both secular and religious ones. You might be told that you do not have the right priorities and attitudes, or that you are not proficient or knowledgeable enough, simply because you do not fit in with the worldviews and values systems that are popular at your time of history.

We know, however, that we have some deficiencies. If we really think about how we accomplish everything that we do despite these deficiencies, it reminds us of the wisdom of God, and this is His design so that we admire His working rather than boasting in ourselves.

Demystifying Spirituality – Part 2

In this post, I want to continue the discussion of what it means that we have “died to sin” as the Book of Romans says.

Romans 6:7 (NRSV) – “Whoever has died is freed from sin.”

In this passage, the Greek word translated “freed” (dikaioō) is translated “justified” in Romans Ch. 3-5. In Chapters 3-5 Paul explains that people are “justified” by faith, apart from works. So, “justified” is obviously an appropriate translation there because it conveys the idea of being accepted by God. However, in Romans 6, most Bible translations began using the word “freed” instead of “justified.” I first became aware that the underlying Greek word was the same when I saw the word “justified” in the Concordant Literal New Testament. Then, I looked up Rom. 6:7 in Strong’s Concordance online and saw that the Greek word translated “freed” was translated “justified” in passages from Chapters 3-5. I believe that the word “freed” is fine given that it conveys a true idea; however, “justified” reveals a different dimension to one’s death to sin that sheds new light on Romans 6 and the epistle as a whole.

Sin has a two-fold effect. One effect is causing problems in one’s life. The other effect is creating a burden of guilt, and causing some form of tension between humans and God. However, if we have died to sin, deactivating our burdensome relationship with it, then we are no longer tied to sin, and it cannot ruin our lives anymore. This explains how we are “justified” from sin by having died to it.

The concepts discussed in this article can also be applied to problems in your life that may not necessarily break Biblical commandments, such as procrastination or overeating. The reason is that the problems inside of you that result in procrastination or overeating probably also result in “real” sins. Thus, rather than debating over whether something was a “sin” or not, we should look inside of us and see whether the cause of the issue is connected to the “body of sin” that Paul wrote about.

Let’s put this in practical terms. Suppose you have a bad habit that you worry is going to hurt you in your future. If you get through the day without engaging in that habit, you feel good about yourself. Things just feel “right,” inside of you. You feel good about the future. However, if you slipped and engaged in the habit, then you feel bad about yourself and your future.

I am going to start typing Sin with a capital S in order to personify it. The goal of Sin is to ruin your life. This is why it is so hard to break bad habits. Even though you know that the habit is bad for you, something inside of you wants to ruin your life. However, if you proclaim to Sin that you have died to it and been released from its power to ruin your life, then you disarming sin and dissipating its energy inside of you. Thus, you are justified from Sin in the sense that, whether or not you engage in the bad habit today, Sin cannot ruin your future. If you declare this to Sin, you can soon begin to experience freedom from its power.

I will give an example of how I exercise this principle in my own life. I probably have a mild case of obsessive-compulsive disorder, and for years I struggled with intrusive, blasphemous thoughts, which is a famous symptom of that disorder. I worried that God would only forgive me if I was making my most sincere effort to eliminate those thoughts. However, trying to fight off those thoughts didn’t really solve the problem. What finally got me free from this problem is when I started telling those thoughts that they couldn’t harm my spiritual status; even if they were to bring out all their ammo, it would be to no effect because I’ve died to them and they hold no power over a dead person. When I say these things to intrusive thoughts, they rapidly dissipate.

Another reason we are justified from sin by having died to it is that, our lives do not have to be dominated by guilt or shame. Sometimes people joke about dying of embarrassment. However, where Romans is concerned, we have died to embarrassment. Sin wants to make you feel bad about yourself; however, since you have died to it, it cannot inflict guilt or shame. Can you embarrass a dead person? Can a dead person be guilty of anything?

I am not denying that there is an afterlife where a person’s experience reflects the kind of life they lived in this world. This goes to illustrate that physical death is really only a shadow of death. To understand the kind of death that occurred to us with Christ, you have to think about going out of existence completely. If you are completely removed from existence, then you cannot be guilty of anything. Imagine a relationship between two entities: A human and Sin. The relationship is such that Sin inflicts the human with guilt or embarrassment. However, if the human goes out of existence, the bond between the human and Sin is broken. Thus, Sin cannot inflict the person with guilt or embarrassment anymore.

Now, in your own life, it is impossible to avoid feeling guilt and embarrassment at times. The reason is that you have a conscience and a sense of dignity that are bothered when you do something wrong. These feelings are not going to go away simply because you believe something. However, you can tell these feelings that they are not going to ruin your day. These feelings will either get you to do something you are convicted of, or they will eventually subside, but they do not have to bog you down to the point that you are paralyzed by them. You do not owe anything to guilt and shame. These feelings may cause you to do good (that’s one reason why God gives people a conscience), but deliberately entertaining these feelings does not do yourself or God any favors because you have died to these feelings. So, freedom from guilt and shame are another reason why, because you have died to Sin, you are justified from Sin.

Thus, I think that the Greek word dikaioō in Romans 6 could be rightfully translated “justified.” Translating it “justified” would clear up some confusion surrounding Paul’s gospel. As mentioned earlier, almost all Bible translations have phrases like “justified by faith, apart from works” in Romans 3-5. However, Romans 6-8 are important because they show us the basis upon which we are justified apart from works. When we realize that we have died to sin and risen to a new life, and believe this truth as the ultimate reality for our own lives, it starts to become an experiential reality. And God, knowing our destiny to which this process leads, goes ahead and declares us to be justified apart from our present works because He knows the direction our life is headed.