12/11/60

Scripture: II John

For many years, the second Sunday in December has been marked as Universal Bible Sunday. It falls in the season of Advent, sometimes the second, or sometimes the third Sunday of Advent, but always the second Sunday of December. If it is observed as such, Universal Bible Sunday can become a time of emphasis upon the Scriptures; an occasion for appraisal of the Bible as the Word of God; a reminder of the teachings of the Bible to our lives and our civilization.

It may be, and often is, a time to consider the world-wide work of the American Bible Society -- how it arranges for printing and distributing great quantities of the Bible in hundreds of the languages and dialects of the human race; presses on with arrangements for translation of the Scriptures into still more languages and tongues -- how it has promoted the production of Bibles in Braille for blind folk who have learned to read with their fingers, or has produced the Bible on talking records for those who can receive it only by hearing. It is an appropriate time to remember that all of this essential and far-flung activity can go on only to the extent that willing collaborators remember to send the money to pay for the materials and get the work done.

It may be a Sunday for sermons on the Bible --- even though the Advent season is one of expectancy for Christmas. But, after all, the Christmas story is in the Bible, and in the most important part of the Bible for us -- the New Testament. At any rate, I propose that we think, for a little while on this Universal Bible Sunday, about our Bible.

We could discuss the Bible as the Sacred Book of the Christians. We could consider it as the Word of God to the Jews in the Old Testament; the Word of God to Christians and to all the world in the New Testament. And we could remind ourselves that it is not so much a single book (though it is usually bound in a single cover, into a single volume) as it is a library of books. There are at least 66 of the books of the Bible -- 39 in the Old Testament and 27 in the New Testament.

We could start reading one of that library of books, or in some other way introduce a study of a chosen book. But our time in a service such as this is so short that I would like to consider just one book of the New Testament -- and one of the shortest books, at that!

Near the end of the New Testament are three short books called I John, II John, and III John. They are "epistles" -- letters. The first is a bit more lengthy than the other two; its writing is contained in 5 chapters. The second and the third of these letters are a single short chapter in length. The second is the one which was read as this morning’s Scripture lesson. Scholars ponder and debate the authorship of these letters. Some have insisted that he is John the Apostle. They reason that his style is similar to that of the gospel which is attributed to John. Other competent scholars believe that the author is someone other than the apostle. And so the authorship is a matter which I cheerfully leave to those competent to analyze these matters. We do not get much help on the question from the letter itself. For in writing, the author simply identifies himself as the "presbyter" (in Dr. Moffatt’s translation) or the "elder" in both King James and Revised Standard Version translations.

1) This second letter of the three begins quite simply and directly with a sense of fellowship in the church. The writer simply introduces himself as "the elder." Probably he reveals something of himself in the very simplicity of that beginning. He is not referring to any "Who’s Who in Asia Minor;" he is not exhibiting any academic degree, nor title, nor even a "Reverend." He is simply "the elder" writing a letter. He offers no credential, office or authority, but only his word and his life as a witness to the gospel of truth. And, after all, that may be the only credential which a Christian needs.

He writes unto "the elect lady and her children." It may sound as though she is some devout matron and mother. But it seems likely that this is a figure of speech for the church and its people. It is an expression of gracious dignity and good taste. A Christian fellowship is more than a "charge," a "parish," a "congregation." These words are good, but not nearly so exalted as some of the New Testament references to the church like these: "Fellow citizens with the saints, and of the household of God" [Ephesians 2: 19]; or "a bride adorned for her husband" [Revelation 21: 2]; or "a glorious church --- holy and without blemish." [Ephesians 5: 27]. There is large place in Christianity for the use of beauty and imagery to convey meanings. And this applies to the church.

No metaphor should be pressed too far. But it is worth a parenthetical note that this figure of a "lady and her children" implies motherhood, and one tradition tells us that the church is called "mother" because of her power to bring forth new life.

After this salutation, the writer goes on the say "whom I love in the truth." The affection of ordinary friendship is raised to a holy level by Christians in the bond of mutual faith in the truth of the gospel. Comradeship is noble, but comradeship in Christian truth is excelling.

"Also all who know the truth," says the writer. The church is custodian of a truth that unites all people in love. This is centrally important to the Christian religion! Someone has said that, "as a dynamic impulse, love begets those attitudes which alone can reconcile differences." When we speak of Christian love, we are speaking of something far greater and more inclusive than romantic attraction or loyal affection, important to life as these may be. Christian love is an attitude in life that directs one’s whole outlook. It is inclusive of friend and foe as well. For did not Jesus teach his followers to "love one another as I have loved you," [John 13: 34], and also to "love your enemies; bless them that curse you." [Matthew 5: 44].

This by no means implies that one must agree with what one understands to be wrong in the viewpoint held by friend or enemy. Instead, one must be vigilant against it. One can not safely "sell the integrity of his soul" for the sake of present peace. But love is nonetheless the commandment of Christ and the law of God, tending toward the reconciling of mankind, and the healing of differences.

I recall an emotional explosion which I witnessed many years ago. In a public meeting, a man had made remarks which hurt the sensibilities of another. I had been present, and heard the remarks. I thought that the comments were made in jest and in the spirit of mischievous fun and "ribbing." But they were not so received by the other fellow. Both of these men served on a church board in their community. The next time they met in that board, there was a first class clash of remarks --- a veritable "row" to be endured. It was the sort of thing that could have resulted in permanent enmity.

But at the close of the meeting, one crossed the room toward the other. Instead of swinging a fist, he held out his hand and said, "Give me your hand." After a moment’s hesitation the other responded, and they parted that night as a couple of men who still maintained the respect for each other that is a part of Christian love. They had disagreed, and in a sense they still disagreed on a matter. But they continued in the grace of Christian love.

It is this kind of love that holds a church together when there has been a strain in sharp differences of opinion. The differences have come since earliest times. They were present in the early churches. And it is the burden of some of the letters of Paul to the churches that the members love one another despite their differences. That is the burden and the spirit of this letter called "II John." After mentioning "the truth which abides in us and will be with us forever," the elder goes on with an affectionate salutation to the church: "Grace, mercy and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in truth and love." Fellowship in truth and love transforms everything, even conventional salutations and courtesies. The elder went far beyond a greeting of "good luck," or "hi," or "cheerio."

Then he reveals his own joy that some of the congregation appear to be growing in following the truth. He clearly recognizes that they have not fully attained, and that some have backslidden. He is quietly realistic, but he is confident in their perseverance. And this confidence is probably a spurt to their faithfulness. The truth of which he speaks is a high test both of the church’s life and of his own pastoral attitude.

The elder is not "begging" the church to hurry up and complete that benevolent collection for relief of the Christians somewhere else. He is not talking of any quota of new members, or any building of tabernacle or temple. These things are a necessary part of the life of a congregation; like raising the missionary apportionment, building the houses of education and worship, or writing to your congressman in our time. But the elder concentrates on "love" as the rule and spirit of Christian fellowship, out of which the willingness to do these other things may come.

Christian love is that which is the key to the problem of uniting Christendom. It is too difficult to reconcile differences of ecclesiastical tradition, theological viewpoint, cultural background, church government, by outward connivance or adjustment. The reconciliation of such differences comes about only in the spirit of love that can unite members in a common respect for each other, a common loyalty to Christ, a common devotion to the Father.

Now it is significant that, after talking about a love that can win where argument fails, the elder goes on to a matter of argument. Love in a controversial situation is respect for the sincerity of another’s mind; the seeking of another’s good at cost to one’s self; forgiveness of erroneous opinions as well as wrong motives; but the witness of Christian integrity in opposition to the ways of the world.

This congregation to which the elder addresses himself must be warned against an error. He warns that many "deceivers have gone out in the world who will not acknowledge the coming of Jesus Christ in the flesh." This had already become the conflict over what is called "Docetism." The Docetists were those who held that Jesus Christ was not actually in human flesh and did not really suffer pain and death. He only "seemed" to do so. This "seeming" appearance is what the word "docetism" means. Those who held to it might maintain that the spirit of God, the Christ essence, entered Jesus at the time of his baptism and left him before the crucifixion. This battle of ideas went on in the history of the church until it was finally creedally defined that Christ was born, lived in a body, suffered and died and arose from death. He was indeed in human form, as we are, but without sin.

The elder soberly warns the "lady," the church to which he writes, against the viewpoint that Jesus Christ did not really come in the flesh. He was talking more about a viewpoint than about people. But he labeled that viewpoint, "the deceiver and the antichrist." So he was well aware of the conflict in which the truth of love had to operate.

He goes on saying, "Look to yourselves." This reminds us of the fatal human readiness to judge others before one judges one’s self. This judging may take the form of pride, or condescension, or making someone else a scapegoat, or of self-deception. On the other hand, honest self-examination is a gateway to salvation. Such self-examination need not be morbid, but it must be sincere. It is a paradox that only when we morally look to ourselves, are we able to live with ourselves harmoniously, and to become better selves. Psychologists tell us that often the only way to forget guilt and sin is first to suffer the pain of facing them. So the church must look to itself before undertaking to criticize or condemn others. Jesus criticized the church of his day -- to which he himself belonged -- more severely than any other institution. Our denunciation of the social sins of greed, of race prejudice or of apathy, come with poor grace if we are not willing to face them in our own fellowship.

"That you may not lose what you have worked for." If the Christian life is faithfully portrayed, it includes plain hard work. Jesus spoke of this often. He speaks of his own ministry as work. "My Father works hitherto, and I work." [John 5: 17]. His parables, illustrations, analogies came from the fields of human toil. His believers are to understand their discipleship as work. Love is more often work than emotion; faith requires labor of thought and will. But true labor is directed by awareness of the Christian’s true rewards. Activity is not always work. Someone describes a fanatic as one who redoubles his effort as he loses sight of his goal. The goal, according to the elder, is to "win the full reward."

Reward has its place in religion. Rewards must be seen if the best in people is to be drawn out. Jesus believed in rewards. Paul did. The genius of Christianity is that it spiritualizes man’s desire for rewards. And it offers rewards that are really worth winning.

The elder says to his church, "Any one who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine of Christ has both the Father and the Son." This assurance, this communion with God, constitutes the reward in the thought of this epistle. And the elder thinks of the reward as available now in the experience of Christian people. The reward offered in Christianity is, in one sense, yet to be won; in another sense, it is already attained wherever people live the life of faith and love.

The elder’s talk in the 9th and 10th verses, about going ahead, points up two kinds of progression. There is a wrong kind and a right kind. The one who goes ahead not abiding in the doctrine of Christ is condemned. And the one who does abide in the doctrine is commended.

The sin of conservatism is often that of failure to go ahead. The sin of progressivism is often that of going ahead in the wrong way --- "reform for reform’s sake." It is false to assume that the new is always the best, or that mere movement is necessarily progress. In religion, in ethics, just as in the every day world of politics, art, social reform or business, the new must be tested by the old.

And then the elder goes on to a warning against false prophets and evangelists -- really false doctrines. This is applicable to us in our time as well.

["popular gospels," theosophical cults, mixtures of Oriental religions --- but not the "mind of Christ"]

(Conclusion: the elder knows when to end the letter! -- would rather not use paper and ink -- but "see you, talk with you face to face, so that our joy may be complete." Concludes graciously: "The children of your elect sister greet you.")

[Go home and read II John] [end with Van Dyk]

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Delivered in Wisconsin Rapids, December 11, 1960.