"NOT OF THIS WORLD...?"

In his "High Priestly Prayer" Jesus observed that, like himself, his Disciples were "not of this world" (John 17:16). The ways in which Christians have sought to define and live out this distinction have sometimes given rise to both legitimate question and reflection.

We were privileged some years ago to make the acquaintance of two families in a rather remote "colony" of a separatist body tracing its history to sixteenth century Tyrolean pietism. While outside visitors were not the norm, we were nonetheless welcomed into two brother's homes - contact having involved the hospitalization of the one and the other's possession of a forbidden (and thus hidden) radio on which we had been heard.

"Separation from the world" constituted the driving impetus within both colony and larger community to which it belonged. As such, sixteenth century customs, language and dress were faithfully maintained, as was also the observance of daily communal worship. To these people it all represented a requisite distinction to - and from - the surrounding world.

While most of us would likely find it strange that whether in worship or daily converse, God somehow preferred our use of a colloquial German dialect, do not we ourselves find it difficult at times to separate the essential from the non-essential? Some of us with a degree of roots in the "holiness movement" may recall days wherein such things as the reading of nonreligious materials (newspapers, etc.), listening to nonreligious music, or a woman's wearing toeless shoes, sleeves of less than wrist's length, curling her hair, ad infinitum, were - at least on the part of some - deemed expressions of a less than fully sanctified life. (Indeed, we recall one parishioner who rather judgmentally advised us that he missed the "old days" in which Bible studies often featured discussions as to that which women might, or might not, wear).

True separation from the world has its roots, first of all, in one's quality of spirit, motivational drives and attitudinal responses. Paul stresses this point in detailing "the fruit of the Spirit" by which, as opposed to the "works of the flesh," one's life is to reflect the outliving of the indwelling Christ (Gal. 5:19-25). For those seeking to "be spiritual," this sometimes becomes an area of vulnerability in that, when attended by attributes of pride, personal ambition, self interest, bitterness and/or ill will, more than a few of the "works of the flesh" can become quite religious in nature.

(As to the brother concerned with women's dress, our answer was that we would endeavor to preach what the Scriptures taught and to refrain from that representing mere personal opinion. Our answer fell somewhat short of that which he had hoped to hear. But, anyway...).

Burl Ratzsch

FAITH AND SELF-ASSESSMENT

Scripture notes that, "Moses was very humble ['meek,' KJV], above all the men that were upon the face of the earth" (Num. 12:3). That Moses himself wrote these words is perhaps a little startling to those having never made the connection. Something may be learned here, however.

In reading the Book of Sirach some time ago, I was particularly struck by two verses. (While usually identified with Catholic versions of the Bible, the book of Sirach was, with some hesitation, included in the original King James Verson of the Bible, and may yet be found in many KJV "Pulpit Bibles" under the name Ecclesiasticus - not to be confused with the Book of Ecclesiastes more common to Protestant consciousness). The verses read thusly:

"My son, in all modesty, keep your self-respect and value yourself at your true worth. Who will speak up for a man who is his own enemy, or respect one who disparages himself?" (Sirach 10:28,29 TNEB).

With regard to one's "self value" and sense of "worth," distinction must first be made between a false, pseudo humility and simple objectivity. In terms of positive attitude, one is, by the grace of God, what he is - no more and no less (cf. I Cor. 15:9,10). There is both psychological and spiritual release here in that one need not prove himself something that he is not - nor, conversely, need he downgrade that which God has deigned to effect in and through him.

Paul touches on both aspects of the issue in his epistle to the Romans: "Through the grace given to me I say to every man among you not to think more highly of himself than he ought to think. Let him estimate himself soberly, in keeping with the measure of faith that God has apportioned him" (Rom. 12:3 NAB).

Within this frame of reference one can then experience a sense of fulfillment quite apart from misguided self-importance or quest for recognition. Again, the words of Paul: "If a man thinks he is 'somebody,' he is deceiving himself, for that very thought proves that he is nobody. Let every man learn to assess properly the value of his own work and he can then be glad ['take pride in himself,' NIV] when he has done something worth doing without depending on the approval [i.e., applause and recognition] of others (Gal. 6:3,4 Phillips).

Hence the apostle's observation that: "In union with Christ Jesus, I can be proud of my service for God...He has done this by means of words and deeds, by the power of miracles and wonders, and by the power of the Spirit of God. And so, in traveling all the way from Jerusalem to Myricum, I have proclaimed fully the Good News about Christ" (Rom. 15:15-19 TEV).

Bragging or self-promotion? No. As always, the ordained objective is that, "in all things (Christ) might have the preeminence" (Col. 1:8; II Cor. 4:5; see I Cor. 15:9,10). This keeps it all in perspective.

Burl Ratzsch