We are, of course, extremely disappointed with Mayor Bloomberg's unilateral exclusion of both prayer and clergy participation in the 9/11 memorial observance scheduled for this weekend in New York City. That such involves more than mere political posturing - objectionable though that may be - requires little insight.
We would, however, comment briefly on the mayor's observation regarding the sense of national unity that ensued - at least for a time - in consequence of the events of September 11, 2001. An important principle is involved here.
Within the realm of psychology it is commonly recognized that (as in this instance) opposition can serve to stimulate, rather than hinder, one's adherence to a given cause. Thus, for example, the incentive commonly ascribed to Jehovah's Witnesses as deriving from their perception of a common rejection - particularly in association with their door to door visitation programs - as constituting an acceptable (or, perhaps, even welcomed) "persecution for righteousness' sake." (Our personal response to such has been to politely agree to talk with them on the condition that our first point of discussion will be the full deity of Jesus Christ. We have yet to have one accept. Simply put, hatefulness at such point serves only to indicate one's being threatened by having to confront their mistakenly held views.
But, to our more immediate concern: There is a sense in which opposition can serve the interests of either deepening or obviating one's sense of commitment. Jesus, particularly in his Olivet Discourse, dwelt at length on this point. When asked as to the "sign" (i.e., signal evidence) by which the time of his return would become discernable, his answer centered upon a period of intensified confusion, opposition and violent hostility (Matt. 24; Mark 13: Luke 21). Simply stated, it will not be easy. Indeed, within this setting, "many will fall away" - final deliverance coming to those who "endure to the end" (Matt. 24:13).
Our Lord's final charge to the Twelve (as representing the Church) was essentially two-fold: 1). That you "love one another as I have loved you" (John 13:34; 15:12); and 2.) "That they may all be one; even as Thou, Father, art in Me, and I in Thee" (John 17:21). Such was the pronounced emphasis of the apostles as well.
That the Body of Christ has yet to achieve such state requires little discernment. Paul states, however, that its ordained objective shall indeed be attained - the ministries placed within the Church continuing "until we all come to" such state of completion (Eph. 4:11-17; 5:27).
How will this objective be effected? By means of God's Spirit at work within a concluding time of purifying test. It is unfortunate that the introduction of eighteenth century speculation has generated profound confusion on the part of many believers with regard to the time of the end. (We shall here touch upon one point; others, Lord willing, will be addressed at a later time.)
When Paul, for example, spoke of "we who are alive and remain" rising to meet the Lord in the air (I Thess. 4:16-17), he was not speaking of the believer's being taken to heaven in a "Rapture of the Church." The apostle was here enlarging upon Jesus' Parable of the Virgins. Just as the groom's waiting friends went forth to meet him upon his return, so also at Christ's awaited coming, "we who are alive and remain" will rise to meet and welcome him upon his return (here see John 14:28: "You heard me say, 'I am going away and I am coming back to you.'" NIV). In neither instance (as also in Christ's corresponding parable of the nobleman's return, Luke 19:12-27) has the objective been a removal of waiting friends to some far destination.
As believers, the days ahead will serve to either make or break us. Scripture knows no Scofieldian "easy escape." Given such, we need to encourage one another; support one another and pray for one another - indeed, "for all the saints" (Eph. 6:18). Within this setting, God's Spirit will provide the necessary resolve and resource for facing that which lies ahead.
Burl Ratzsch
