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Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. (Romans 15.7, NRSV)
St. Paul, in Romans, deals with the question of how to relate to persons who are weaker in faith. These persons may disapprove of some moral matters that are not seen to be wrong to persons St. Paul knows to be stronger in faith. The focus of St. Paul in these matters is the maintenance of the communion of the Church, or harmony among brothers and sisters in Christ.
Within the encouragement to harmony, which includes the willingness of some persons in the communion to deny themselves of some actions for the benefit of those weaker in faith, the Scripture speaks of needing to “welcome one another.” “Welcome” is the Greek proslambáno, “to take or receive to (one’s self)” (Young’s Analytical). The AV renders “welcome” by “receive.”
However, St. Paul surprises us, if we are not aware of his integration of theology and ethics. A moral position, common among us, would be evidenced by saying, “Welcome one another, for that is the right thing to do.” Or, “Welcome one another, for that is what God expects you to do.” Or, “Welcome one another, for that is the kind and loving thing to do.” Or, “Welcome one another, for that is the way to live at peace among yourselves.” But, St. Paul surprises us.
The Scripture says to us, “in accordance with Christ Jesus.” The basis of harmony, from a Christian perspective, is not essentially justified by appealing to morality (i.e. we ought to live in harmony for it is right or lawful) or utility (i.e. living in harmony is practically wise). Rather, the basis of harmony is Christocentric. Christ Jesus provides the model and impetus for harmony in communion.
This provides us insight into the temptations to legalism or utilitarianism. And, spiritual communions and persons can easily yield to these patterns. Legalism leads to obeying out of “ought to.” Utilitarianism leads to obeying out of “this is helpful, better, good for all.”
Now, this does not mean that harmony out of legalism does not provide some protection against communal chaos. Likewise, it would be better to live in harmony out of a utilitarian motive than live in disharmony. Then, too, living in harmony from the example of Christ does not mean the “ought to” and the “best to” is annulled in some way.
Still, the rational basis for harmony is only theological; thus, Christocentric. The Christian communion is to grow into, not a moral form or a utilitarian form; the Christian communion is to grow into a Christoform. The moral and utilitarian aspects of communal life find there only justification in a theological basis, for theology reflects grounding in the Absolute.
Christ, therefore, calls us beyond a moral life and a utilitarian life, in and of themselves. We are summoned to a freedom from the legalism of both. Without this freedom, we easily deny the principles taught and embodied by Christ. This denial is by appeal to morality and utilitarianism. Indeed, as a Clergy person I have seen on numerous occasions congregations or persons in churches act Christ-less in the name of some morality or deny the purpose of following Christ in communion by acting out of utilitarianism.
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The Gospels call us to follow Christ. It seems popular these days for many Christians to follow morality, even morality as defined by the larger culture, or to follow the best thing to do. Perceptions of morality and utilitarianism will always be tainted by the prejudice of specific culture, for neither are the Incarnation.
Christ Jesus is the Word, the absolute and full revelation of the Absolute. And, being the Logos, or Word, as the Greeks saw the Logos, creation retains order only by the Word. We look to the Gospel to discern, prayerfully and together, what it means to follow Christ in a way that will bring order, will lead us to live in harmony. This guides us to invest our lives in the more important matter of spreading this Spirit of harmony among all peoples.
Then, and only then, in the world, not within itself, the Church follows the example of Christ Jesus, the Word. Indeed, the churches will not live in true harmony, in the shape of Christ, as long as they define themselves by a harmony that is only Christian, in the sense of being separate from the principles of order in the Word, Christ. Christ embodies the principle of universal order; therefore, the Church in harmony is the harmony reflective of the Word and which all peoples must discover and live together for peace among us.
Reflections
Does the spiritual communion you participate in reflect a communion in harmony? Explain.
Does living in harmony mean living without disagreements? Explain.
Does the spiritual communion you participate in have a means of processing conflict? If so, what is it?
What is the difference between the following as the basis of living in peace among ourselves: morality, utilitarianism, Christ?
What does it mean to say that ethics is theological, ultimately, in contrast to cultural?
Have you ever given up doing something out of the choice not to offend another person? Explain.
Spiritual Exercise
Make sure you have a sacred space in your home for time alone in prayer and spiritual reading.
Make sure you are in a covenant group. For more information on covenant groups, write me at the address below.
Consider, if you are not already, sponsoring a child through Compassion International. You can find out more about Compassion International by going to www.compassion.net to read about sponsoring, in the name of Jesus, children living in poverty. Thanks! Brian K. Wilcox
Brian’s book An Ache For Union can be purchased at major book dealers.
To contact Brian, write briankwilcox@comcast.net .
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