Who Is 'In'? Who is 'Out'? How Do I Know?

Now concerning spiritual gifts, brethren, I do not want you to be unaware.  You know that when you were pagans, you were led astray to the mute idols, however you were led.  Therefore I make known to you that no one speaking by the Spirit of God says, "Jesus is accursed"; and no one can say, "Jesus is Lord," except by the Holy Spirit. (1 Corinthians 12:1-3 NASB)

My personal and group study of 1 Corinthians was driven by a desire to explore what Scripture says about 'spiritual gifts'.  There's a lot of controversy between groups and even within groups who call themselves Christians or 'believers' or 'Christ-followers' on this subject.

Few topics (actually none that I can think of) instill this sort of divisiveness between groups of believers.  One side fears this topic like no other, creating the most outlandish reasons for not permitting practice of spiritual gifts.  On the other side, it seems Scripture is almost optional, and personal experience preempts the inspired words of our Savior.  It's the oddest thing.  But it's not a new problem.

Paul enters into this topic toward the end of his letter to the Corinthian church.  He has beat them verbally over divisiveness and pride, ministers from outside and sin within, marriage and 'food sacrificed to idols'; and several other failures along the way, all actually quite common in our own day.  Having done all that, he turns to this topic.  What first stopped me in my tracks was how he began.

First off, this problem seems to be a Gentile problem.  I thought it would stem from either both sides or from the more Jewish among them, but it doesn't.  My error is probably in that I'm not familiar with pagan practices of the First Century Roman culture.  Clearly though, '...when you were pagans,' can't refer to Jews.  The second part though, that they were led astray to mute idols, obviously sets up what he says next, but I can't clearly make the connection.  "...no one speaking by the Spirit of God says, 'Jesus is accursed'; and no one can say 'Jesus is Lord,' except by the Holy Spirit." How does that relate to the pagan problem of being led astray to mute idols?

And for those of you who, like me have blown by this while reading the chapter, never really paying much attention to it, consider that to really get what he's saying in the rest of this chapter, possibly the rest of this discussion, we need to get this introductory statement.  This forms the 'cornerstone' of the rest.  Without it, our understanding is skewed somewhat.

So, the problem isn't with the second part itself, that's pretty straight forward.  And really, it's not with the first part, that makes sense; sort of defines what a pagan is in the first place.  The problem is how the two connect.  So, here's what I do with it:  Paul is defining who is in and who is not in a relationship with God versus over against an accusation that some are still 'pagan' in their practice.  Sounds simple enough.  But, he's doing this only because it's not as 'obvious' to the Corinthians as it should be.  What I mean is that the church in Corinth was accusing each other of not being 'led by the Holy Spirit', and since this falls here in the letter, I'm assuming their accusation had to do with this topic.

This should sound rather familiar because it still happening today.  Groups that overly focus on spiritual gifts tend to 'grade' believers on how 'gifted' they are, and on whether or not they have certain gifts.  Paul is starting out clearly arguing against such judgements.  So, to begin my own study here, I will say the same thing Paul is saying, "STOP IT!"  Very therapeutic.  Okay, that's out of my system. 

I find it interesting that the only determining factor between those who do and those who don't have a relationship with Jesus is the declaration that He is Lord.  Why is the also the element we have the most problem living out as well?  I hesitate to stand and accuse the people to whom Paul is writing as I'm actually standing with them accused of a similar problem.  My specific behavior is different, but the problem is the same, "Is Jesus truly my Lord if I behave this way?"  I must declare Jesus is Lord, which can only be done by the Holy Spirit.  But I must live that out; behave consistent with that statement; and declare with my life that He is my Lord.  Then others will see through my life that He is Lord of all.

The point here is two-fold: 1) the determining factor of who is in and who is not is declaring Jesus is Lord, not 'gifting'.  2) My declaration that Jesus is Lord should be obvious to both the blind and the deaf (what I say and what I do - calm down, it was a metaphor).  Okay, now I'm ready to discuss gifting...or rather 'unity of the church.'

Paul As A Life-Model?

I do not write these things to shame you, but to admonish you as my beloved children.  For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.  Therefore I exhort you, be imitators of me. (1 Corinthians 4:14-16 NASB)

 I sell stuff for a living.  It's a common profession, and I am common among such laborers.  I wonder what sort of 'salesperson' Paul would make.  Consider that just prior to his admonition to 'be imitators of me' he claims that his way of life means that he is hungry, thirsty, poorly clothed, roughly treated, homeless, works hard with his hands, blesses those who revile him, endures persecution, conciliates with those who slander him, and is considered the dregs of the world, scum of the earth.  Now, imitate this...seriously?

I admit that the product I sell and those who produce it have issues.  Sometimes, it simply doesn't work.  Other times, most times, it works extremely well, but not intuitively.  But I can show a perspective customer how it works, and help them see themselves using it, liking it, and eventually needing it.  I don't do that by pointing out every broken piece, quirky nuance, and cosmetic blemish in my product.  I help them look through those to the positive.  It's just me, perhaps, but Paul doesn't seem to do that.

So how does this apostle bridge the gap between the 'horror' of his life and being able to promote it to these people he wants to follow him into it?  To discover the answer, there are a few things that need to be understood first. 

Simply put, as we have this record in English, there is a 'literary context' for both his negative description and his positive admonition.  That context is that they have been the ones speaking poorly of him and well of themselves.  The negative statements provide a contrast to their view of themselves.  Understood in this context, the negative can be seen as somewhat of a hyperbole.  It's not that these things don't happen, but they form only part of the story of his life; the part they have focused on in their criticism.

Second, there is a 'life context' in that the cultural and situational setting of Paul in that day, in the places he writes from and to form backdrop that aides in understanding.  For instance, in this letter, Paul is not advocating an itinerant lifestyle, but rather a paradigm where Jesus is Lord of all.  Paul is an itinerant because Jesus is his Lord, and told him to travel and live so.  So, Paul is advocating a framework through which to understand and relate to living in this world.  It's a 'life philosophy' where Jesus is God and Immanent Master.

Because of this Paul can juxtapose the negative elements of his lifestyle with a charge to imitate him; not the 'style of his life' but his lifestyle or paradigm.  I think this is different, but both less troubling, and more intimidating for me.  It's less troubling because I don't relish the idea of becoming homeless and persecuted right now.  There ample opportunities for me to do so, plenty of places to go to experience such things in this world, and so on.  But, they wouldn't be my first choice of mode of service to my Master.

But it is more intimidating because this same sense in which it is less 'frightening' means it is a more realistic expectation.  It's a serious charge on me to be an imitator of such a paradigm.  I freely admit that my particular paradigm is much more centered around me than my Master.  But how can I be satisfied with such knowledge when I see evidence of one that is not, and also a charge to imitate that one?  But then how can I not be intimidated by the understanding that adopting such a paradigm would require the destruction of the one I have created with me at the center?  I'm kind of attached to me, honestly, and my self-preservation instinct I use as an excuse so much of the time rebels against such an idea.  Where would I be if not in the center of my own paradigm?  I believe the answer is also 'hidden' in this chapter.

Forming the background of Paul's sarcastic assertion that the believers in Corinth are 'already become rich', already filled, become kings without Paul is the truth that these things should be expectations.  In other words, the rewards for destroying my busted self-centered paradigm and replacing it with one centered on my Master, Jesus, includes being filled, being rich, and becoming a king.  These are not things my paradigm will produce.  It can't because everyone else has the same paradigm, and I'm not skilled or motivated enough to compete with them to reign or become rich in such an environment.  Even so, I would be rich and/or reign among a bunch of self-centered people, people who would only view me in terms of how I enhance their 'center' (i.e. themselves).  That's not a secure sense of reigning or becoming rich.

The truth is that the 'riches', 'filling', and 'reigning' contained in this new paradigm are true contentedness, riches, and power.  They are secure in the One having formed stars, not my meager abilities to entice people into believing I enhance their self-centers.  So, if I ditch my paradigm for His, then I gain the peace, wealth, and authority I could never gain on my own.  And while any such gain on my own would fail eventually, this gain, founded on my Master, would last as long as Him.  Considered this way, I'd say it was really more in my favor to not be the center of my world-view.  I think the rest of this letter to the ancient church in Corinth is about how to create this paradigm around Jesus, and finally, that I can trust it.

So, yes, Paul is a life model, 'warts and all.'  But it's his paradigm through which he views and lives his life I need, not the activities it produces.  I can see I have a lot of praying to do.  Best get after it!

More Than Human?

For when one says, "I am of Paul," and another, "I am of Apollos," are you not mere men? (1 Corinthians 3:4 NASB)

 Science fiction, one of my favorite genre's of fiction, often looks at the evolutionary development of humans beyond where we are.  What would we look like? What would we be able to do?  And often, something powerfully mental, sometimes insubstantial, yet almost 'godlike' follows.  As if the transition from flesh to spirit is evolutionary.  I'm not sure why people don't see what's being grasped for is what is promised in Scripture, but they don't.

Yet, one of my own personal ambitions is to be able to live my life in both the spiritual and physical realms simultaneously.  I believe that this is part of what my Master intends for His followers, but I have met very few who I would say live this way; perhaps I haven't met any.  I say that because it seems that such people aren't interested in pointing it out, so I'd have to notice and deduce it from their behavior and attitudes.

So, godless, atheistic Star Trek and Star Wars, and so many other science fiction movies and writings seem to believe in the eventual evolutionary improvement of humanity.  Yet, all the changes viewed in the past 1,000 years (or 2,000) only seem to indicate a downward spiral in the good traits, and a tidal increase in the basest traits.  The trend does not favor a positive evolutionary track for us homo sapiens.

Mostly, I would say that Scripture doesn't offer much hope that way either, except for this verse.  It is possible that Paul is operating out of an assumption on the part of the Corinthian believers about themselves; in that they believe they are spiritual and have left humanity behind.  But his wording in verses three and four leave open the possibility that he is comfortable with their terminology, just not their practice.  Therefore, I wonder if they derived their terminology from Paul's teaching when he was among them.  Is it possible to be more than human?

In answering this question, I have to move along the progression of Paul as he refers to the Corinthian believers, in verses 1 through 4 especially.  He begins by denying their 'spiritual' quality (a Greek adjective derived from spirit), but only in that he couldn't 'speak' to them that way, not denying the essential quality of the people.  In other words, he leaves open the possibility that they are spiritual, yet not acting like it.  He uses the comparison between 'of spirit' and 'of flesh', saying he spoke to them as 'of flesh'

In verse 2 Paul continues the image he introduced in verse 1 of them being 'infants' not ready for meat, and claims they are even then, still infants.  His support for this claim is found in verse 3.  Here his sentence begun in verse 2 is completed by stating they are still 'fleshly' (a slightly different word than used in verse 1, but very similar in meaning).  His support for his claim is their behavior in claiming a 'group' or faction within the church and the resulting strife over polarizing in said factions.  His wording is interesting though.

In verse 3 Paul says the Corinthian believers are 'fleshly' but also, 'walking about according to human' (anthropos, where we get anthropology).  This isn't the word for male or female, but the generic word for humanity at large; not even separated by people groups, but everyone.  It's possible that certain people groups were excluded in common use or reference; as slurs against one group or another.  But the word was used for humanity in its highest form, as opposed to 'gods' or other powerful beings.

So, then in verse 4, Paul now points out that it is these factions that indicate they are simply 'people'.  Let's not lose sight of the contrast between these references and 'spiritual' in verse 1.  While Paul doesn't come back to it, it still 'hangs in the air' probably more so in Corinth because it was their assumption about themselves.  He didn't need to keep repeating it, only his denial of the proof of it in their lives.

If Paul can and does adopt this terminology leaving open the possibility of its validity, then can we consider it as a possibility; that we we can be more than human?  Let me also then throw back into the argument that Paul does not deny that they are the alternative 'spiritual' but that they are not behaving like it.  In other words, Paul also leaves open the option that they are, even in the wrong behavior, still more than human.

I'm not going to 'unpack' that right now, I'm simply going to leave it and return to it later.  I have run out of time this morning, but I also have run out of a 'train of thought'.  If I am right now, more than human, what does that mean?  Hmmm.  Let me think about that.  I'll get back to you.

The Corinthian Paradigm Shift

For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18 NASB)

For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1 Corinthians 1:22-24 NASB)

There are themes, intentions, and designs in this letter to the church in Corinth woven through the words of Paul.  One of the foundational is a theme of 'unity'; the age-old question, 'Why can't we all just get along?'  But unity without a focus, without a center, and without a core is temporary and often destructive.  Without a core of our Creator, unity becomes selfish and often cruel.  It's not enough to be unified.

So, Paul, calling on the battling factions within Corinth; people who seem to only agree that Paul, the founder of their church, is weak and foolish compared to where they have arrived now; provides a different core.  The core of unity for Paul is Jesus.  The Spirit of God unifies, but He unifies His people around Jesus; the whole story of his death, burial, resurrection and ascension.   But this story, and this Person, is at odds with the prevailing wisdom of the day; kind of like today.

Paul says in this chapter that he was not called or chosen by Jesus to baptize (verse 17), but to proclaim the good news of Jesus.  Jesus' 'Great Commission' includes baptism, but it also includes 'teaching them to observe all that I have commanded you.'  And perhaps these two things are best understood within a larger context of 'make disciples of all the nations,' because this seems to be the method of Paul.  He brings the good news, and with it, makes disciples; who then make up a church.

In Corinth, things had gone very wrong after he left.  As often happens, people new to a way of life integrate the way they used to be and think into the new one.  We often 'enculturate' Jesus into our culture, adding elements of our society's perspective into worship and other things.  But when we 'replace' the story of Jesus' death, burial, resurrection and ascension with our familiar comfortable acceptable cultural things; we have then left following Jesus.  It happens when a dying, rising, and ascending God seems at odds with the prevailing wisdom of our world, the paths of science, the philosophy of the current crop of scholars; so we prune the account to be more acceptable and fit better with conventional wisdom.

This is what has happened in Corinth; the underlying way of thinking though has also undermined their acceptance of Paul as an apostle of God, and therefore as an authority in their lives.  This gets at a personal problem I struggle with in my relationship with my Master.  Part of the problem is that I 'filter' authority in my life.  I say 'part' of the problem because, in a sense, we are supposed to filter authority.  The thing is, my filter is often has a 'tighter mesh' than it should be.

What happens is this, I know that I am to filter according to what my Master has preserved in Scriptures.  But then I also filter according to my particular reading, then according to my particular view, and then according to my favorite passages, and then according to my comfort level, and then...I have a very self-centered view, and I'm the authority, not the person my Master has placed in my life.  I can't really live that way, but I try.  I set aside even my Master in favor of my authority.  The world around me constantly tells me that is is not only okay, but right, my right!  But it's wrong.

It's subtle though.  I don't share the good news of my Master with my neighbors, and I come up with good 'reasons' (also known as 'excuses').  And the result is that it becomes easier to make the next compromise.  My 'light' no longer sits on the window sill, but hides under a basket.  And in the darkness of that basket, I'm free to set aside all sorts of other commands of my Master.  I make a thin pretense of following my Master when in reality I'm not sold out to Him at all.  My family sees it, perhaps close friends, but eventually I don't even see it.

Now, don't get me wrong, I'm not comparing myself to others.  The real easy problem here is to look at what I do, where I'm at, and then look around me and say, "What? I'm not that bad."  When what I need to do is to look at my Master, listen to His voice, and repent (agree with His assessment of me).  And then I receive the grace He offers in restoration of our relationship, restoration of where our relationship was, not that I had lost it, or had no relationship. 

That's probably where the most dangerous lie of my enemy stems from.  I'm not out of relationship with my Master, I'm just not completely invested in it.  I can continue on in a cold heart and wonder away, but that's not likely with me.  I'm more likely to find a comfortable, lukewarm, place in the sun and relax.  I'm in relationship, just not the sort my Master is calling me into.  I know Him, but I'm not exactly available.  I have a desire for Him, just not strong enough to overcome my fears.  I love Him, but not more than myself, and my comfort.  From one perspective, I have been saved, but from another, He is not my 'Lord'.  I believe in the resurrection, but do not permit the power of the resurrection to bring life to my soul.  From one perspective I am saved, from another, perhaps not.

I believe I am saved, in that my Master is able to work in my life, bring these sorts of things to my mind, and use me to further His kingdom to an extent.  But there is more than I have been experiencing.  And it's my fault I'm not experiencing it already.  I suppose, that is really the core of my lesson from this passage.  I too, like the Corinthians, have brought the wisdom of this world into my relationship with my Master, and replaced His commands with more comfortable recommendations.  So this is not just some millennia-old letter from some grumpy religious philosopher to an ancient group of people about archaic beliefs. It is a letter from my Master to me.