Today is the 25th anniversary of Justice Anton Scalia’s opinion in Employment Division v. Smith, which Michael Stokes Paulsen describes as Justice Scalia’s Worst Opinion:
From Enrichment Journal:
That’s a critical point for young women who are very sincere and see this servant model of leadership in Christ and are not comfortable with a rights issue. This has nothing to do with rights for men or women in ministry. That’s not the rationale for following Jesus in leadership in ministry. Don’t we cripple ourselves in the Kingdom by not empowering both men and women to use their God-given gifts?
Wood: I’ll tell you a sad story. Just a few months ago, a very competent, young, ordained, seminary-trained, female graduate interviewed for a pastoral position of a church of about 100 to 150 people. At the end of a process, the board said they were not going to recommend her election to the membership of the church. Two of the board members came to her privately and said, “You know, we all realize you’re the most qualified person to be pastor. But two of the board members are opposed to having a woman as pastor. Therefore, the person we’re going to recommend is not as qualified as you.”
My heart just sank at that. I thought, That is not right.
I feel passionate about changing the situation at the local level. Now, if the woman candidate had been less qualified than the male candidate, I would feel equally upset if they said, “We’re going to choose you because you’re a woman even though you’re less qualified.”
Either way, that has to be taken off the table. The bottom line is: Is this person qualified? Is she gifted? And what’s the Spirit saying? Let’s not use artificial, secular means for making decisions in the body of Christ.
“Stop in the name of logic before you break my brain!”
As a country, it is time to understand that the tech oligarchs are not much different from, and no better than, previous business elites. Like oil companies under the Bushes, they relish their ties to the powerful, as evidenced by Google’s weekly confabs with Obama administration officials. No surprise that a host of former top Obama aides—including former campaign manager David Plouffe (Uber) and White House press secretary Jay Carney (Amazon)—have signed up to work for tech giants.“None of this is to say that the tech elites need to be broken up like Standard Oil or stigmatized like the tobacco industry. But it’s certainly well past the time for people both left and right to understand that this oligarchy’s rise similarly poses a danger to our society’s future. By their very financial power, plutocratic elites — whether their names are Rockefeller, Carnegie, Page, Bezos or Zuckerberg — need to be closely watched for potential abuses instead of being the subjects of mindless celebration from both ends of the political spectrum.
It has been said that God is slow, but never late. God’s slowness to fulfill his promise of a just world order redounds to the benefit of us sinners, who are given ample time to repent of the error of our ways. But God’s patience is not limitless. As C.S. Lewis somewhere puts it, there are only two kinds of people in the world: those who say to God, “Your will be done,” and those to whom God says, “Your will be done.” When God determines that more time will not result in another change of heart, then he will usher in his righteous kingdom—not a day late, but at just the right time.
Revelation 6.12–17 describes the onset of God’s judgment of the world in terms of natural disasters so great that the cosmos itself is shaken and destroyed: “I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.”
John intends his description of these great natural disasters to shake our faith in the things we take for granted: a solid earth, a shining sun, a luminous moon, the stars fixed in heaven, and mountains that do not move. The great decision all of us must make in life is whether our hearts are fundamentally oriented toward earth or heaven, toward ourselves or toward God. The seeming permanence of the earth lulls us into thinking that it and our worldly affairs are what matters most. God’s judgment shatters this illusion.
No wonder, then, that precisely those most invested in the old world order are terrified by its passing. “Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone slave and free, hid themselves in the caves and among the rocks of the mountains.” Having lived off the benefits of the earth for so long, with nary a thought of God, heaven, or eternity, they vainly seek earth’s protection from God: “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb.” How very different is this response from the promise John gives those who put God first: “They will see his face” (22.4)! Divine judgment means fearing the face of God; salvation means seeing it and loving it.
Does the language of wrath in verses 16–17 make you uncomfortable? I freely admit that I am more comfortable with the abstract nouns “justice” or “righteousness” than with the psychologically provocative “wrath,” even though all three describe the same facet of God’s personality. But John intends to be provocative. He wants to make us uncomfortable. For only if we envision the harrowing effect of God’s judgment can we rightly understand the graciousness of God’s love for us. In the end, there are only two options for us: judgment or salvation, hiding from or seeing God’s face, bad news or good news.
Which do you choose?
Submission, peacemaking, generosity, and hospitality all require patience: Patience with a corrupt government to reform, with the violent to act peaceably, with the poor to move from dependency to productivity, and with the sick to heal. The last two items are borne with comparative ease. The first two items? Not so much.
It is fascinating to me that after describing the devastation wrought on earth by the four horsemen of the Apocalypse (Rev. 6:1-8), John turns again to a scene in the throne room of heaven (6:9-11). There, he sees “under the altar the souls of those who had been slain for the word of God and for the witness they had borne.” They are martyrs, in other words. (That this altar is a heavenly one rather than an earthly one may be ascertained by comparing 6.9 with 8.3, 5.)
What fascinates me is not the heavenly scene, but the cry of the martyrs: “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on earth?” Until I read Revelation 6.9–11, I had always thought that those whose souls had entered heaven existed in a state of uninterrupted bliss. This is not the picture John presents. Rather, those souls cry out to God for justice in no uncertain terms. Indeed, the absolute certainty of their cries is unnerving. “Avenge our blood” is not a request uttered in polite company, after all. (Perhaps we would think otherwise if we had been martyred.) Whatever the particular terms used, we understand the martyrs’ request. Is it too much to ask God that right be done on earth?
What I have written above about submission, peacemaking, generosity, and hospitality may have struck you as, well, a bit unjust. Why should we submit to corrupt politicians? Why should we strive to make peace when our enemies are making war? Because, quite frankly, God commands us to. And because we recognize that we live in between Christ’s first and second coming, when God offers grace to sinners like you, me, and our enemies. “The Lord is not slow to fulfill his promise,” Peter writes, “as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet. 3.9).
That reason is why, I think, the martyrs were “given a white robe and told to rest a little longer.” The white robe is a symbol of sins forgiven, of being justified by Christ before God. Just as they had been made right through God’s patience with them, so now the martyrs are asked to exercise patience toward others, even if that patience results in the martyrdom of other believers. Until Christ returns, God asks us to be witnesses through our words and with our lives.
Justice and patience. Martin Luther King Jr., who knew both in equal measure, rightly said that while the arc of the universe is long, it bends toward justice. So, as we wait for God to do the right thing at the last, let us do what God is doing now, and patiently extend to sinners his gracious love.