*How Revelation Enters the Church

Many years ago, during Herbert W. Armstrong's ministry, we read the passage beginning in Galatians 1:6 quite often. He would tell us that the apostle Paul had written this epistle less than thirty years after Christ's death and resurrection, making it one of the earliest-written books in the New Testament. He pointed out as amazing and alarming what was already beginning to happen within the church:

I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. . . . For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ. But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. (Galatians 1:6-8, 10-12)

Only a little more than a generation had passed since the founding of the church, yet false gospels, perversions of the truth, were making serious trouble for those early Christians. Paul was warning those in Galatia not to listen to those who are trying to persuade them away from the true doctrines of God, which they had learned when the apostles had preached the true gospel to them.

After warning them, Paul defends himself against the unwritten question, "How do we know that you preached us the truth?" He asks in return, "From what you've seen of me, do I try to seek the favor of men or God? Do I seem to be a men-pleaser?" Clearly, he always put the truth of God before pleasing people, and he had had to pay the price for it in persecution and peril (see II Corinthians 11:23-33). He considered these sacrifices proof that he was a true servant of God.

Then, in Galatians 1:11-12, he lets them know where the message he had taught them came from. He was taught, he said, not by any man (verse 16), but by Jesus Christ Himself. Once God had called him on the road to Damascus, and after he was baptized, he went down to Arabia (verse 17), and stayed there for three years (verse 18). It was there that Christ taught him the truth as an apostle "born out of due time" (I Corinthians 15:8). Christ had a special job for Paul and wanted to give Him the same kind of instruction that He had given the Twelve.

No one knows if Christ came down and appeared to him, teaching him directly, or whether He opened Paul's mind and revealed the truth out of Scripture. However, when he went up to Jerusalem three years later and talked with Peter, James, and John, he found out that they agreed completely on the gospel of God (Galatians 2:9). These apostles understood that Paul was a fellow apostle with them and that he would preach primarily to the Gentiles.

By his personal history, Paul shows that he had received the same revelation from God that the original disciples had been given. Thus, the gospel that Paul preached was the same gospel that Peter, John, and the other apostles were also preaching. They all preached from the same Source: Jesus Christ. Our beliefs should rest on that same foundation, which is now printed in our Bibles. Notice Ephesians 2:19-22:

Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.

In terms of revelation from God, this passage informs us that a true understanding is built on the foundation of the apostles and prophets. In the past, God revealed certain things to the prophets in Old Testament times and to the apostles in New Testament times, and they wrote those things down for our learning (see Hebrews 1:1; Romans 15:4; I Corinthians 10:11). Jesus Christ is called "the chief cornerstone" because He is the true Foundation and Source of all revelation. He is the One who joins all the revelation together and makes it work. We, then, having this sure foundation, not only learn the truth, but also grow by it into the image of Christ.

The apostle continues in Ephesians 3:

For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles—if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets. (Ephesians 3:1-5)

Paul uses the subject of God's grace toward the Gentiles as a way to get across, not only that he preached the true gospel, but also how truth comes into the church of God. It is very simple: God revealed something to him, and he, then, wrote it down in a few words, so that we could read and comprehend his understanding of this mystery of God's way. That is how it works. God inspired a prophet or an apostle, and he wrote it down. Over time, it became Scripture, and now we read it, using the Holy Spirit that God has given us, to understand the truth.

At the end of the Bible, in Revelation 22:18-19, John warns the reader not to add to or take away from the words written in the Book. Essentially, he is telling us that revelation from God to man is closed; the canon of Scripture is complete. What we need to know for salvation is in the finished work of the Bible. Anyone who claims to have a new revelation, that he has some "new truth" beyond Scripture, is a false teacher, one of those who "pervert the gospel of Christ."

So the Bible is the collected writings of the apostles and prophets to whom God gave His precious revelation for all of us to learn and use. God's converted children do not need any advanced degrees, courses in higher thinking and logic, or any kind of worldly help to understand God's truth. All they need is the Word of God and a humble mind that can reason normally, and God, by the gifts of His Spirit, provides the understanding.

RBV: James 2:4

". . . have you not shown partiality among yourselves, and become judges with evil thoughts?" 

—James 2:4

The apostle James begins chapter 2 of his epistle by confronting a problem that frequently rears its head in the church, that of respect of persons, also called partiality and discrimination. His entire thought in introducing the subject runs as follows:

My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool," have you not shown partiality among yourselves, and become judges with evil thoughts? (James 2:1-4)

The example he gives is a common one. Human nature tends to be partial to the rich, the well-groomed, the finely appareled—those who make a good outward show of respectability. It is rather selfish of us to pay them so much attention and provide them with favors and upgrades that we would not normally lavish on others. We do these things because we want something from them, whether it be some future benefit we might receive as gratitude for our obsequious solicitation or merely to be seen with them, ratcheting up our status as a result. Respect of persons is, at its base, all about us.

Of course, it also diminishes those we pass over, essentially telling them, "You are not worthy of my time or favor. Take care of yourself . . . over there . . . where you'll be out of the way." Such partiality actually turns the godly order on its head. Those who are wealthy or powerful or good-looking or talented need no help; they are successful and prove by their success that they can take care of themselves. The poor and downtrodden, however, are the ones who need our help to give them a hand as they start up the ladder of recovery and eventual success. Human nature perversely offers help and advantage to those who need it least and denies it to those who desperately seek it.

Even so, James' central thrust in this long paragraph (which stretches all the way to verse 13) is that favoritism is wrongful judgment: "have you not . . . become judges with evil thoughts?" His argument against partiality obviously derives from his half-brother's comments on judging in Matthew 7:1, "Judge not, that you be not judged," where Jesus goes on to speak about a person's method of judgment of others being used by God to judge him. Jesus calls the one who judges his brother a hypocrite because he condemns his brother for a minor fault (a "speck") while he himself has much a larger sin (a "beam") to overcome. Thus, practicing partiality makes us judge, jury, and executioner of a fellow Christian—not to mention that we poach on one of God's prerogatives, sitting on His throne as judge.

James is speaking about unjustified discrimination. The distinction made between the rich man and the poor man in his example had its basis in purely outward and superficial reasons, and thus the judgment was unsound—or as he puts it, "evil." As the apostle points out in verse 5, God more often calls the weak of the world to righteousness (see I Corinthians 1:26-29), so the poor man is just as likely—or perhaps even more likely—to be the more converted of the two. This is not always the case, but it does make James' point that we need to be more thorough in our discernment of people lest we judge them by sight rather than by faith (II Corinthians 5:7).

Our example of this is God Himself. When the prophet Samuel went to Bethlehem to anoint the next king of Israel, he saw the strapping older sons of Jesse, thinking, "Surely it must be one of these!" But God saw things differently: "Do not look at his appearance or at his physical stature, because I have refused him. For the LORD does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart" (I Samuel 16:7). The "poorest" of the family was chosen, as David was the youngest and smallest, the one that everyone seems to have forgotten about to the point that no one had thought to tell him that Samuel was in town!

Being quite limited in our spiritual perception, we have a hard time doing that, so our best course is to treat everyone with humility and kindness, preferring them in our interactions with them.

*Hold Tightly to Revelation

The Bible is not against what we might call scholarship or intellectual pursuit. From all that history can tell us, the apostle Paul may have been one of the most intellectual men who have ever lived. II Peter 3:15-16 warns believers that Paul's epistles contain instruction so hard to understand that false teachers can easily twist them to say wrong and harmful things. Members of the church, made up of the weak of the world (I Corinthians 1:26-29), can be especially gullible when it comes to intellectualism, and some stumble.

Even so, Scripture displays no animosity toward the use of the intellect, nor is it against rational arguments and dispassionate reasoning. When used properly, these things are good. God Himself gave us these skills, and we must use these tools to understand God's way of life. In fact, He wants us to use them in our ongoing pursuit of the truth of God. The true teachings of God that we understand and believe have all undergone deep scrutiny by these means and methods—scholarship, rational arguments, and dispassionate reasoning—and they pass muster on all counts. The doctrines that we in the churches of God agree on are sound and biblically based.

While not condemned by any means, human reason, scholarship, logic, and abundant research must take a back seat to two important elements, both of which are given directly by God: divine revelation and the Holy Spirit. These two pieces must be present before the rest of the puzzle will fall into place. Revelation is God's gift to us of His truth through His Word, and the Holy Spirit must be used to understand it properly. Once we have this initial understanding, we can apply scholarship, rational arguments, and dispassionate reasoning to glean further understanding. The important thing is that divine revelation and God's Spirit must come first.

We tend to forget about divine revelation because it is right in our Bibles, right under our noses, and we take it for granted. Of course, we study it frequently, but we rarely think about how the words and the truths they form got there in the first place. They are there because God revealed them, they were recorded by willing minds, and transmitted down through the centuries, guided and protected by God Himself. That is an awesome thing to consider.

We need to be careful to understand that the revelation we interact with in our Bibles is not direct revelation, as experienced by the apostles and prophets in visions, dreams, and the actual appearance by angels or even God Himself from time to time (Hebrews 1:1). Direct revelation is exceedingly rare. What we have in reading God's Word can be called "general revelation." It is what is available to everyone generally.

Scripture contains all that we need to know about our salvation, about God's Plan, and about our parts in it. If it is not in the Book, we can be sure that whatever it may be is not necessary for us to know in terms of salvation. If a fact does not appear in Scripture, it probably does not have much bearing on our calling and our future in the Kingdom of God. Extra-biblical knowledge may be occasionally helpful, and it may even add depth to our understanding. However, when it comes to a conclusion about whether something is spiritually true or not, the words of the Bible itself must be the final arbiter short of a direct appearance from God.

Another way of putting it is that general revelation—what is contained in God's Word—trumps every other source of information available—even church of God publications. Many people have taken Herbert W. Armstrong's booklets and made them into the equivalent of the Epistles of Herbert, metaphorically stapling them at the backs of their Bibles. We should understand that, though inspired by God's Spirit, his writings are not Scripture (see Isaiah 8:16; the canon of Scripture was finished with the death of Christ's disciples, the original twelve apostles). While his works contain quotations from Scripture, they also contain a great deal of material that was simply his explanations of various topics. They should be accorded respect but not veneration.

The only real source of divine revelation that we have access to, then, is the Bible. Certainly, it is more conclusive a source than any Bible resource help, such as concordances, lexicons, commentaries, and Bible dictionaries. Those books can be helpful, adding information and perspective, but they are not the final word on a given topic or doctrine. That is the Bible's job.

In the same way, the Bible is more authoritative than Jewish sources like the Talmud, the Mishna, the Targums, or any Jewish tradition. It is far more trustworthy than any opinion from a sage, rabbi, priest, or historian. The Bible is simply the last word on any matter of true Christian doctrine or practice.

The Bible itself claims this position. Jesus, for instance, in John 17:17, while praying to His Father just before His arrest, says plainly, "Sanctify them [His disciples, including us] by Your truth. Your word is truth." In reality, we need to look no further for the truth—those truths that have to do with our salvation and future in the Kingdom are in God's Word. Our Savior said so.

In II Timothy 3:14-17, Paul instructs the younger Timothy on what is to be the basis for his ministry and preaching:

But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.

Timothy had learned the truth from Paul, who had learned them from Christ. There was a direct line of descent of truth from the Source. That same truth has been preserved and made available to us in our Bibles. In a larger respect, Paul tells us that the Bible—the instruction that we have received from the prophets, apostles, and Jesus Christ Himself—is all that we need to equip us completely for the Kingdom of God.

So, beyond learning and applying these things, what is our responsibility to the revelation given to us? In II Thessalonians 2:13-15, Paul answers this question:

God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth . . . for the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.

The apostle warns that difficult times are coming, times of apostasy, so we must hang on to the revealed truths we have been taught, including the godly traditions we have learned. The revelation of God is precious and should not be sold for a bowl of soup. Do not let cunning arguments or even rational discussions, which may be completely bogus, take us off track. Stick to the pure words of the Book.

*Are Our Daily Habits Productive?

The economic woes the world has experienced over the past half-decade or so have exacerbated the perceived—and often real—gulf between the haves and the have-nots. The Occupy Wall Street (OWS) movement focused on the super-rich, the top one percent of Americans by income, complaining that these ultra-wealthy people should "pay their fair share" of taxes to support the poor. This disaffection with the rich was no doubt encouraged by the rhetoric of the current President and his supporters, who promised fundamental change in America and a progressive (read "socialist" or even "Marxist") redistribution of wealth under the guise of fairness.

The OWS movement, never truly coherent or successful in its aims, has fizzled, but its underlying spirit of dissatisfaction with the wealthy lingers. Just yesterday, while waiting for my truck to be serviced, I heard the cashier complain to another customer that the salary and benefits package promised to a local top bank executive was ridiculous. "No one," she said, "needs that much money, and there is no way we [bank customers] can make up for it." In other words, the executive was so overpaid that the bank would fail trying to pay it!

The OWS crowd assumes two foundational beliefs about the rich that are not necessarily true. First, they believe that the wealthy are born with silver spoons in their mouths, and having inherited their money from their parents—who are fixtures in a permanent upper class—thus did nothing to earn their mansions, luxury yachts and automobiles, and hefty portfolios. While this is true for a small percentage of the super-rich, the people who inhabit the top tier of the wealthy come and go with regularity as fortunes are made and lost in the volatility of the markets and the business world. The names on the Forbes list of wealthiest Americans are different or in different places every year. America is still the land of opportunity—both to rise and to fall.

Second, OWS supporters believe that, if they did not inherit their money, the wealthy acquired their riches through underhanded means. By hook or by crook, by defrauding the poor or knifing their coworkers or competitors in the back, the wealthiest among us clawed their way up the ladder of success, leaving the ruined lives of others behind them. While a tiny minority of wealthy people may have taken this sordid route, the vast majority of top income-earners simply rolled up their sleeves and outworked everyone else. The Pareto Principle, also known as the "80-20 Rule" or the "Law of the Vital Few," essentially posits that 80% of the effects derive from 20% of the causes. In this case, it means that 20% of the people do 80% of the work—and the wealthy among us usually fall into that productive top quintile.

Earlier this week, a friend recommended an article to me on the website of financial guru Dave Ramsey, whose main goal is to help people get out of debt and establish a solid financial footing. The article, "20 Things The Rich Do Every Day," was a blog entry by a man named Tom Corley, author of Rich Habits, "the groundbreaking financial self-help book that shares the secrets of financial success by exposing the daily habits of wealthy individuals," according to his website, RichHabits.net. In short, Corley has found that wealthy people generally share certain habits that enhance productivity and thus prosperity.

Doing one or more of the habits on the list will not by any means guarantee a six-figure salary, but they are generally commonsense practices that can help a person do more and better with their time, energy, and skills. Here is a sample of the list:

1. 70% of wealthy eat less than 300 junk food calories per day. 97% of poor people eat more than 300 junk food calories per day. . . .
3. 76% of wealthy exercise aerobically 4 days a week. 23% of poor do this.
4. 63% of wealthy listen to audio books during commute to work vs. 5% for poor people. . . .
10. 88% of wealthy read 30 minutes or more each day for education or career reasons vs. 2% for poor. . . .
13. 67% of wealthy watch 1 hour or less of TV every day vs. 23% for poor. . . .
19. 86% of wealthy believe in life-long educational self-improvement vs. 5% for poor.

The underlying premise behind Corley's list is that some people, by virtue of their daily habits, set themselves up for success and the money that invariably follows, while others doom themselves to being poor and staying poor by their unproductive everyday lifestyles. As the sample from the list shows, a good diet and frequent exercise can lead to productivity because the body will likely be healthy, allowing it to work better, longer, and harder. Cultivating the mind through education, creative listening, and reading keeps a person informed, engaged, and expanding his skillset. Finally, productive people do not waste much time on vapid entertainment.

In summary, a reason why the wealthy are wealthy is because they work at doing advantageous things while avoiding detriments and distractions. They do what is helpful and shun what is useless. As the old song goes, they accentuate the positive and eliminate the negative. These are things anyone can do—and from a spiritual point of view, should do.

The book of Proverbs is teeming with advice on being productive and prosperous, such as these few: "Go to the ant, you sluggard! Consider her ways and be wise" (Proverbs 6:6). "Getting treasures by a lying tongue is the fleeting fantasy of those who seek death" (Proverbs 21:6). "Do you see a man who excels in his work? He will stand before kings" (Proverbs 22:29). "By knowledge the rooms are filled with all precious and pleasant riches" (Proverbs 24:4). "Prepare your outside work, . . . and afterward build your house" (Proverbs 24:27).

In the Parable of the Talents, Jesus heaps praise on those who wisely and energetically profit from His gifts and condemns the one who squanders them (Matthew 25:14-30). Many of His teachings use illustrations lifted from situations involving money, wealth, debt, wages, work, and stewardship. He even speaks of making "friends for yourselves by unrighteous mammon (Luke 16:9), just before warning, "If you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?" (verse 11).

So, do our daily routines set us up for success—financially, relationally, spiritually—or do they doom us to failure? Are they productive or unproductive? It is well worth our time to evaluate our lives for ways to improve them by adopting more profitable habits.

RBV: Proverbs 12:7

The wicked are overthrown and are no more, 

but the house of the righteous will stand. 

—Proverbs 12:7

This proverb stands at the end of a short section, beginning in verse 5, illustrating the progression of the sinful person in contrast to those who fear God. The opening verse describes both of these types of people making plans: The upright have good goals and mark out an ethical route to reach them, whereas the wicked devise devious ways to get what they want. The middle proverb, verse 6, describes the thinking and speech of each type: Evil people use and abuse others—often the good people, who seem to be easy pickings—to get their way, while the righteous trust in their integrity, which they have learned from following God's ways, to get them out of troubles.

Solomon concludes his short character sketch with a confident announcement of the fates of these two types of people. In fact, the sense of the verse is that these ends are sure and inescapable. While we realize that God could intervene and turn the evil person to him, and that the good person could be derailed and fall from his godly integrity, Solomon is speaking in terms of the general human condition. The percentages are high that matters will run their course along the lines he draws in this proverb.

He sees the end of the sinful person as "overthrown and no more," a rendering that most of the major translations follow exactly or nearly so. The illustration behind their being overthrown is of a "turning of the hand," that is, an indefinite catastrophe will take them away in a moment. They will be here today and gone tomorrow, swept away in a vicious flash-flood of ruin, whether physical, financial, or otherwise. In other words, the wicked are setting themselves up for spectacular failure.

That they are "no more" implies that they will vanish from the scene. They may seem so formidable and permanent, but the catastrophe reveals just how powerless they really are, and they disappear as if they were never there. Underlying this assertion is a sense of the long-term, that the family line wicked person will not last, that no dynasty will be built. Their evil will consume them in short while, as sinfulness is really a kind of slow-suicide.

The more positive side of the proverb is that those who stand fast in God's way will have long life and perpetuity in their family. Again, this is not always the case—certainly, some righteous people never marry, and other righteous people, though married, never have children. However, the general truth is that right living produces conditions that encourage health, long life, and good habits and traits that are passed down from one generation to another.

The thought in this verse is expressed in several places in Scripture, perhaps best in the second commandment:

For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments. (Exodus 20:5-6)

The effects of a person's sins reach down the next few generations and cause untold harm, yet the righteousness of a godly person can produce blessings in the lives of his descendants hundreds or thousands of years in the future (consider the example of Abraham and his faithfulness). If we want good things for ourselves and our children, the clear choice is to "fear God and keep His commandments" (Ecclesiastes 12:13).

Old Pope, New Pope

From the January-February 2013 issue of Forerunner.

When Pope Benedict XVI announced his resignation from the papacy, very few had seen it coming. The Bavarian pope cited his declining health as the main reason for leaving his office, stating, "I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry." Many knew that the 85-year-old pontiff's health had deteriorated of late, but no Vatican observer ever thought that he would step down—especially because no pope had resigned from office since 1415, when Gregory XII ended his nine-year papacy. Benedict XVI's voluntary resignation is only the third such resignation in the nearly 2,000 years since Roman bishops have ruled the Catholic Church. 

Despite few anticipating such a move, The Economist reports in a February 16, 2013, article, "The Pope's Resignation: See You Later":

Benedict had been toying with resignation for almost four years. Visiting the earthquake-stricken Italian city of L'Aquila in 2009, he left his pallium, the woollen band that is a symbol of the papal office, at the tomb of Celestine V, a reluctant pope who resigned [in 1294] to pray. In 2010 he said that a pope who became unable to do his job properly "has the right, and in some circumstances even the duty, to resign."

And so he did, retiring initially to the Papal Palace in Castel Gandolfo, and later, once its renovations are completed, to the newly refurbished Mater Ecclesiae monastery in the Vatican.

Considered by many in the media as far too conservative and boring, Benedict's papacy has been reported as having been a failure. The truth is that, overall, his pontificate was quite successful. He steadfastly defended Catholic doctrine, as would be expected from the former Prefect of the Congregation for the Doctrine of the Faith (known historically as the Inquisition), the Church's doctrinal enforcement agency. He preserved his office and Church against the relativistic and progressive attitudes and ideas that so dominate today's world. Though the Vatican suffered a handful of scandals during his administration, Benedict did not allow them to soften his beliefs or approach. His holding the line against such staunch opposition obviously took its toll on his health and strength.

He has been succeeded by 76-year-old Cardinal Jorge Mario Bergoglio, a native of Buenos Aires, Argentina, and the son of Italian immigrants. The new pope, the first Jesuit to wear the papal mitre, chose the name "Francis" in honor of Francis of Assisi because, he said, he is especially concerned for the welfare of the poor. Of Francis of Assisi, Bergoglio once expressed, "He brought to Christianity an idea of poverty against the luxury, pride, vanity of the civil and ecclesiastical powers of the time. He changed history." His admiration for the founder of the Franciscan Order may portend how he will frame his papacy.

By all accounts, Pope Francis is a mild-mannered, soft-spoken man of the people who is known for his sense of humor. He has "a well-earned reputation for holiness and humility," as one writer for Maclean's put it. In the dozen years that he was head of the Catholic Church in Argentina, he never lived in the ecclesiastical mansion but shared an apartment in downtown Buenos Aires with an elderly priest, heating the place with a small stove. He took public transportation and cooked his own meals. He regularly visited the city's slums and washed the feet of the poor, the sick, the elderly, or the imprisoned every Maundy Thursday. In 2011, he did this for newborns and pregnant women.

As his papacy begins, he has not changed his habits in this regard. He has a "no frills" style that endears him to the public yet exasperates his Vatican handlers. Just after being elected, he chose to take the bus with his fellow cardinals back to his hotel rather than the papal car, and the next day, he picked up his own luggage and paid the bill himself. He has refused to take up residence in the papal apartments in the Apostolic Palace, preferring to live in the Vatican guest house, though he has conceded to an "upgrade," a suite of rooms where he can conduct meetings and receive visitors. On his first Maundy Thursday as pope, he continued his practice of footwashing, washing and kissing the feet of twelve juvenile offenders in Rome.

His easy, gentle manner could make some underestimate him. Underneath his plain white cassock and iron cross is a forceful personality that brooks no argument on the tenets of his heartfelt positions. He is solidly in the conservative wing of Roman Catholic theologians, as a disciple of John Paul II and fellow of Benedict XVI. Though holding traditional views on most doctrines, he cannot be said to be a hardliner in the sense that his predecessor was thought to be. His sermons and writings often contain language that makes fine distinctions between theological dogma and measured, merciful responses in light of living in a sinful world.

One of his heartfelt positions—one that could bring him into conflict with certain parts of the Western world—is his left-leaning criticism of global capitalism, calling it a "tyranny" that values human beings solely by the goods they consume and a "cult of money" that makes people miserable. Believing that unbridled capitalism has exacerbated poverty and led to the disregard of ethics, he advocates more stringent controls over financial markets. 

What his papacy accomplishes only time will tell. Despite rumors of its decline, the Catholic Church, 1.2 billion strong, is still a force to be reckoned with, especially in Europe, Africa, and particularly in Latin America, where more than two-fifths of its adherents live. There are already a few signs that this new pope may flex the Vatican's political muscles more than the old pope did—if only in his insistence that Catholics need to live out their faith in the world—and that could make for some interesting times ahead.

Like a Growing Seed (Part Two)

Part One introduced and explained the Parable of the Growing Seed found in Mark 4:26-29:

The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come.

The parable is clearly about the process of growth, comparing the development of a plant from sowing to harvest to the spiritual maturation of a citizen of the Kingdom of God, a Christian. What sets this parable apart from other similar parables is that its emphasis is on the invisible and miraculous nature of growth. The sower may put the seed in the ground and do some cultivating, but "he himself does not know how" real development happens. God is behind the scenes, bringing His children to spiritual maturity in preparation for their harvest to eternal life.

Like its physical counterpart, spiritual growth happens slowly and incrementally. We should not expect a newly baptized Christian to be able to produce self-control as easily and to the same degree as one who has been in the church of God for several decades. In the parable, Jesus compares the Christian to a growing seed, and no one expects a sprout to produce ripe fruit immediately. This process takes time and steady progress through a series of stages of learning and experience.

This should be comforting, especially to those who are new in the faith. It should also set a goal or series of goals for each of us to strive toward. We do not want to remain a spiritual sprout like the wicked servant with one talent in the Parable of the Talents (Matthew 25:24-30). Fearful and lazy, he squandered all of his opportunities for growth by burying his talent while making excuses and blaming his master for his own shortcomings. Instead, we should desire to fulfill by the end of our spiritual lives the awesome goal Christ Himself gave us, to "be perfect, just as your Father in heaven is perfect" (Matthew 5:48).

As we continue to develop under Christ, we must accept that we may not see a great deal of improvement at any given time. It is not as some Christian pollsters try to tell us, that spiritual growth is easily quantifiable, whether we read so many chapters of the Bible or pray for x hours each day. Because it is of a spiritual nature—by definition, something that is beyond our physical senses—Christian growth can be difficult to determine, discernible only when a person's godly speech and actions reveal a marked improvement. We may be able to see growth somewhat crudely in certain stages, but most of it will occur unnoticed and unheralded.

The actual mechanics of spiritual growth are beyond understanding, like trying to fathom the infinite depths of the mind of God. As hymnist William Cowper wrote, "God moves in a mysterious way/His wonders to perform." We might as well ask how a kernel of grain becomes a fruitful stalk of wheat. All we really know is that God is faithful, continuing to work in His people to bring His crop of firstfruits to harvest (I Corinthians 1:4-9). He will make sure that every plant that He has chosen for His field has what it needs to grow, produce pleasing fruit, and enter into the fullness of His Kingdom.

The apostle Paul may have drawn upon this Parable of the Growing Seed in his analogy recorded for our edification in I Corinthians 3:6-9:

I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one [united in their work], and each one will receive his own reward according to his own labor. For we are God's fellow workers; you are God's field, you are God's building.

He changes the metaphor at the end of the passage to God's building because he is progressing toward describing His people as the Temple of God (verses 16-17). However, the idea in his analogy is the same as in the parable, that God is the One who gives the increase to the crop in His field. He has provided the ministry to help things along (see Ephesians 4:11-16). He will give His sons and daughters whatever is needed to bring them to maturity—the best resources and experiences to cause real growth.

As he continues the building analogy, Paul cautions in I Corinthians 3:10, "But let each one take heed how he builds on it." He is speaking specifically to the ministry here, but this care also applies to the individual. In other words, returning to the growing-seed metaphor, the plant has some work to do too; it does not just stand in the soil and do nothing. Even though God provides the bulk of the resources for growth—water, nutrients, sunlight, etc.—the plant has to absorb them and use them to maintain itself and to grow.

In the illustration, the seed, activated by water, puts out roots and a shoot. Continued use of those resources causes it to put on height, develop a head, display flowers, and eventually produce fruit. God could spend eternity supplying sun and water to the earth, but if the seeds never responded to His blessings, not one sprout would ever break the soil's surface.

In the same way, God provides the knowledge, environment, energy, gifts, and whatever else is needed for a Christian to grow and produce spiritual fruit, but the Christian must consistently respond to God's providence to make them happen. Paul goes a step further and cautions us that, not only must each Christian respond, but he must be careful how he responds.

A plant that does not respond well to what God supplies withers and dies, and so does the improperly responsive Christian. Jesus addresses this in His Parable of the Sower (Matthew 13:1-9, 18-23), speaking of seed that "fell on stony places" and that "fell among thorns." These fail to grow due to "tribulation or persecution" or "the cares of this world and the deceitfulness of riches." In effect, they let external troubles and the stresses of living in this world halt the growth process. Such a Christian, Jesus says, "stumbles" or "becomes unfruitful."

Obviously, an analogy can be taken too far, but this one holds up well. God has planted us in His field, and He is looking for spiritual growth so that He can harvest us for His Kingdom. For our parts, we can cling to the promise in Malachi 4:2: "But to you who fear My name the Sun of Righteousness shall arise with healing in His wings; and you shall . . . grow. . . ."