Faith in the Public Square

In the nineteenth century with the rise of academic fields that included religious studies, Christianity was placed into the category of “religions” and the teachings of Jesus were lumped together with other religions and worldviews. Thus, Christianity soon had several strange bedfellows, so to speak, as it was compared with other systems of human thought and belief such as Buddhism (which did not require a personal God) and animism (that viewed spirits in nearly every created thing). These systems of thought (whether religious or not) shared very little in common, and in some points contradict each other. For those who promoted the broad (and often “forced”) field of religious studies or comparative religions, Christianity was stripped from its historical setting of the first-century Roman Empire. The historical events of Jesus of Nazareth’s crucifixion and resurrection were explained away as myths, and Christianity was reduced to the level of moral and ethical values. What remained were phrases like Jesus’s words known as the Golden Rule: “Do unto others as you would have them do unto you.” (Matt. 7:12). Anything described as supernatural was dismissed out of hand. The shift from history to values moved Christianity from the realm of historic event and public truth to subjective experience and private values. Christianity was considered simply an option among many equally valid options of belief, morality, and ethics. With all religions or worldviews placed into a single category of subjective private values (religious studies), there also came an emphasis to keep one’s values or religious beliefs private—to keep your religious views to yourself.

However, the problem with the category of “religious studies” (spoken by someone who has taught in religious studies departments in a liberal arts college and a major university) is that religion scholars have tried to find what various religious and quasi-religious traditions share in common (and in many cases they share little or nothing in common). Nevertheless, in an effort to show what they have in common, the particulars or particularities of each religion are minimized.  To make all religions the same at the core, is to make none of them true to themselves because each is different, and often incompatible with the others. For example, to conclude that Islam and Christianity are “basically the same,” is to deny the particular uniqueness of each. One must jettison the five pillars of Islam (disagreeing with the local imam) and one must jettison the gospel of Jesus’s death, burial, resurrection, and forgiveness of sins through him. Not only Christianity, but other faith traditions have adamantly refused to be lumped together into a single category of “religion.” 

In his analysis of this topic, Christian thinker and missionary Lesslie Newbigin claimed that Christianity cannot be reduced to the category of private, subjective values. The birth, life, death, burial, and resurrection of Jesus of Nazareth occurred in history. Its significance is not only historical but it public; it has meaning for all human beings. Newbigin argued that because Jesus of Nazareth was crucified in Jerusalem publicly for all to see—in sight of his friends, family, public officials, and enemies—that his story is not private but public, and thereby public truth.  When Jesus was crucified, a sign was nailed to the cross over his head with the inscription, THE KING OF THE JEWS. It was written in three languages—in Greek, Latin, and Hebrew—so that all the public knew the reason for his public execution—his claim to be the Messiah of Israel, the anointed Son of King David (2 Sam. 7:15-16). Jesus’s crucifixion was a public and historical event. His death is public knowledge, a message for all people, not reserved for the private domain but for the public square. For this reason, the apostle Paul, for example, brought this message to the Agora in Athens. Literally, the story of Jesus was spoken and discussed in the city’s central public space, the public square (Acts 17:17).

Moreover, Jesus intended that his message be declared publicly. His message of reconciliation was something to be broadcast by his disciples. Early on in his ministry, Jesus said to his disciples, which we read in Matthew 5:13: “You are the salt of the earth,” and in the following verse: “You are the light of the world.” Both of these metaphors were used by Jesus of Nazareth to describe his disciples, illustrating their role in the wider population—among the public. The metaphor of salt carried the idea that his followers would have a preserving effect as they lived by Jesus’ kingdom ethics. The metaphor of light carried the idea that his followers, like him, would bring light or illumination to a sin-darkened world, and that their light in turn would point to him as the true light who came into the world (John 1:9). The result would be to glorify God. In Matthew 5:16, we read, “In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” Notice the pattern: “You are the light of the world.”  “Let your light shine before others.” Their identity came first, then their actions—their good deeds—and this would glorify God.

          So we see that in Jesus’s words to his disciples, he made statements about them—about their new identity. He said, “You are the salt of the earth” and “You are the light of the world.” Before he gave them any assignments, he said to them: “You are!” Then, he moved to what they would do … and this would be public; they would let their light shine before others—they exhibit an influence on others through their words, as “salt that savors” (Col. 4:6) and as “light that illuminates,” which others would see. This would not be private or hidden. In Matthew 5:15, Jesus said, “Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.” The identity of Jesus’s disciples—as the light of the world—would be displayed for others to see. 

           Matthew 5 is not the only place in the Bible where Jesus speaks of his disciples’ identity.  In Luke 24:46, Jesus told his disciples, “This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses … of these things.”

          Listen again to what Jesus says, “You are witnesses of these things.”  In this text (known as Luke’s Great Commission text) there is no command, no mandate, not any imperative but an indicative statement of identity. It is like the declarative statements “You are the salt of the earth” and “You are the light of the world,” In this text in Luke 24, Jesus says, “You are witnesses of these things.” They were witnesses of Jesus. He was the Messiah who suffered. He was the Christ who resurrected from the dead on the third day, and they were witnesses to these things and to his message of forgiveness of sins.  For us too, we are witnesses “of these things.”  As witnesses, we testify publicly of what Jesus has done in history and in our own lives. We bear witness to him in the public square.

          In addition to these three metaphors of our identity, the Bible has several other metaphors that describe our identity—who we are. In 1 Peter 2:9, we read: “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” Okay, let’s make this simple, and look just at the metaphor of “royal priesthood.” If Jesus’s followers are a royal priesthood, then we are priests.  What is a priest? A priest is a mediator between human beings and God. A priest’s role is two-directional. A priest represents people to God and represents God to people. We are mediators. We represent people to God when we pray for them—this is called intercessory prayer. We represent God to people when we speak to them about him. Notice that in this text, Peter begins by saying who we are—a royal priesthood—and then he says “that you may declare the praises of him who called you out of darkness into his wonderful light.” Because of what he says about us (a royal priesthood), we can then actually carry it out our mediatorial task. We testify about what he has done. We tell about how we have been called us out of darkness and have entered into his kingdom of light. There’s nothing here about keeping our faith private. No, we testify or bear witness to God’s work in our lives. Just like a witness who is called into a court of law to testify before others, we tell our stories publicly. But this telling begins with who we are.  We are priests; mediators between the triune God and the people we meet every day; we are mediators of those who live in spiritual darkness.

Another passage that makes our identity explicit is 2 Corinthians 5:14-19. We read in verse 14: “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.” I simply want to point out here that Paul says, “Christ’s love compels us.” Paul was compelled, as we will see, to share the gospel with others, because Christ died for us. He continues in verse 16: “So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” Paul speaks of a new state or status of being “in Christ” which stands in contrast simply to being “in Adam.” To be “in Adam” is to be part of the original creation through our natural birth. But to be “in Christ” is to be part of new creation, a new humanity. “In Adam” we have natural life, but we also feel the weight and pull of own self-centeredness or self-orientation, or what the Bible calls sin. But “in Christ” we regain spiritual life with God, and experience the forgiveness of sin because Christ took our sin upon himself.

 Then in 2 Cor. 5:18, we read: “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.” There is a lot packed into this verse. We also see another metaphor of our identity: we are messengers of reconciliation. If you are a follower of Jesus, you are a messenger of reconciliation.  And when did you become a messenger of reconciliation? You became a messenger of reconciliation when you became a new creation, through spiritual birth “in Christ.” But you might say, “I haven’t yet communicated this message of reconciliation.”  Well, you are not a messenger of reconciliation because you share the message of reconciliation; you are a messenger of reconciliation because you are a new creation in Christ. Look again at verse 18, “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation.” It seems that Paul doesn’t take a breath between these to statements joined with the conjunction “and.” God reconciles us to himself through Christ … and gives us the ministry of reconciliation. Period. He entrusts or deposits with us the message of reconciliation. This is who you are! This is your identity!

This word, ‘reconciliation’ refers to a “coming together” of two people after they have argued or after they have been estranged from one another. Our self-centeredness often leads us to betray one another, and it leads us to betray God. It doesn’t take much for us to betray God either and to sin against him. Any thought or action contrary to God’s good and perfect will is sin. The problem is that just like our estrangement from others when we argue wanting our own way, our thoughts, words, and acts that are contrary to God lead us apart.  We are in need of reconciliation. This is the bad news, so to speak.  But the good news is that God has provided the means of our reconciliation with him—and it is through Jesus Christ. Through Christ our relationship with God is restored. We are reconciled when we accept by faith what God has done through Jesus Christ and his death upon the cross. And in the moment, we go from people who are estranged from God, to becoming reconciled to him, and made messengers of reconciliation.

Moreover, Paul has another way of saying this, and so he introduces another metaphor.  In 2 Corinthians 5:20, he says, “We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.” Christ followers are his ambassadors. They represent the Christ who is the King and they represent his kingdom. Ambassadors are appointed by the king, and then they act on behalf of the king, with his leadership and authority. There is nothing private about an ambassador. An ambassador engages the public, the people, on behalf of the king and his kingdom.  As Christ’s ambassadors, we speak for the king. As for authority, Jesus said to his disciples, “All authority in heaven and on earth has been given to me.” (Matt. 28:18). After he said this to them, he delegated the task of making disciples of all the nations (Matt. 28:19)—of all the peoples of the earth.

When I was a student in college, a professor who had served in the U. S. Army said that delegation of responsibility must always come with the delegation of authority. One needs authority to carry out the delegated task. Think of this: Jesus has given us a task to make disciples of all peoples, and we go with his authority. We, as Christ’s ambassadors have been delegated responsibility with the authority of the King to carry it out. We are ambassadors! And who we are and what we are created for “in Christ” leads to what we do.

Think about this: It is not what we do as Christ-followers that determines who we are but it is who we are, in Christ, that determines what we do.

Our identify and position with the King—King Jesus—works out in our lives as kingdom heirs which leads to kingdom witness. It leads to public witness in the public square.

You are the salt of the earth,” “You are the light of the world. Jesus said, “A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.” Jesus calls us witnesses. He said, “The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.  You are witnesses of these things.” You are royal priests. We have been a royal priesthood so that we may declare the praises of him who called us out of darkness into his wonderful light. You are messengers of reconciliation. God reconciled us to himself and gave us the ministry of reconciliation and the message of reconciliation. And finally, you are Christ’s ambassador. You are his sent with his authority to speak for him wherever you are.

This week, I would like to ask you, in response to this message, to think about this: It is not what you do as Christ-followers that determines who you are but it is who you are in Christ that determines what you do. The life of a Christ-follower begins with who we are “in Christ,” not what we do. What we do follows who we are as new creations “in Christ.”

Let me encourage you to speak about your faith publicly.  I practice a principle that I call “lean in, lean out.” We practice gospel intentionality when we “lean in.” We speak with others to take the conversation in a certain direction—toward our own faith in Christ or the gospel itself. This is the “lean in.”  However, we practice gospel intentionality with respect for those we talk with. The apostle Peter said to speak about our faith (to give an answer about our faith) with gentleness and respect (1 Peter 3:15). This is how we “lean out.” For example we say, “Joe, sometime I would like to hear your story and how faith intersects with your life,” [lean in], “but it’s cool too if you’d like to take a pass. No problem.”  [lean out]

Finally, this week, in light of the metaphors that we examined today, I would like you to ask yourself, which of these metaphors gives you the most confidence to share the good news of Jesus with others? With others at work, in your neighborhood, or at the gym or coffee shop, and how will you live out that metaphor this week by your words and deeds?

May this week we consider how we can live out our identity in Christ and speak about our faith in the public square. Amen.