The Sect Hiding in Plain Sight

Condemning-Pharisees

With thanks to David Eves.

Back at the start of Christianity, the cult was divided into numerous factions; not unlike its modern counterpart. Acts’ claim that all the new converts – the church – got on famously, sharing all they had and generally taking part in one big love-in is spin, a lie concocted by its author, ‘Luke’. Its not the only lie he invents; later in Acts he tries to present the new faith’s ambassadors, Paul and the original apostles, as being largely in agreement about what the Christian message was about. We know from Paul’s own writing that this wasn’t so.

Likewise the united church. We know that there was part of the cult that had a very different theology and soteriology (doctrine of salvation) from Paul. They didn’t subscribe to his incantational magic about a dying god-man who would save them if they claimed his death for themselves. Instead, this group believed that the way to find favour with God was to be ‘righteous’, by doing good works and generally expending oneself on others. Its members promoted, and probably practised, a yin and yang measure-for-measure philosophy: God would show forgiveness, mercy and compassion, they said, only to the same extent that a believer demonstrated them him or herself. Because they believed Jesus had commanded it and God favoured it, they denounced wealth and advocated a self-deprecating way of life. They were predominantly Jewish. They believed Jewish Law was still valid and should still be followed by cult members. They were, however, hostile towards those who, unable to see any value in the new cult, remained within Judaism. The sect invented anachronistic stories about Jesus sparring with the Jewish leaders of their time, half a century or more after Jesus died.

Though it is unlikely any of members of this sect had ever encountered Jesus in person, they believed he was going to return to the Earth while they were still alive in order to judge humankind. Naturally he would vindicate them while condemning all others, particularly the rich and powerful. He would do this because they were the ones who were doing as he commanded – helping the sick, the hungry and the homeless – which would ensure the returning Lord would look on them favourably. None of them had seen the resurrected Jesus but nevertheless they valued the stories they heard about those who supposedly had, and they promoted these stories themselves.

How do we know this? Because this particular sect left behind a record of their beliefs. They imbued them with authority by putting them into the mouth of a preacher who had lived more than fifty years earlier. Who knows, maybe he did say such things. The sect either believed that Jesus had actually contradicted Paul’s notion that the Jewish Law was no longer valid or they felt it necessary to to make Jesus say so themselves. Likewise, they rejected the magical mysticism preached by Paul that was beginning to take hold in those early days. The group’s beliefs were radically different and their writing specifically designed to counteract ideas they opposed with a passion.

Where will you find this group’s writings? In the bible, at the very start of the New Testament in the book called ‘The Gospel According to St Matthew’; this book is their writing, give or take the odd bit of tampering from later on. Matthew’s gospel details the sect’s beliefs about Jesus, their measure-for-measure morality, their recipe for righteousness and their beliefs about salvation and the coming judgement.* So different are these from Paul’s ideas that the gospel can only have been created to counteract his doctrines. The community that produced Matthew had no truck either with Paul’s theology or his soteriology.

Read Matthew for yourself and see how much it is at odds with Paul. The discrepancy is there for all to see, yet Christians have always convinced themselves, if they’ve thought about it at all, that not only is Matthew’s gospel compatible with the mumbo-jumbo that follows it, but that its ‘good news’ and Paul’s are identical. Nothing could be further from the truth.

 

* I’m happy to provide chapter and verse from Matthew’s gospel to support all I say about it.

Advertisements

How To Be Saved (Possibly)

NewCreature

Personal righteousness, that’s how. Who says so? Not Paul, that’s for sure; he thinks you get right with God by accepting the salvation made possible by Jesus death (Romans 1.16-17). Jesus on the other hand thinks it’s by being righteous. More than this, he says God will treat you in exactly the same way you treat others. He makes this point repeatedly; what the believer will receive from God will be in direct proportion to what the believer does.

So, according to Jesus, if you want God’s forgiveness, you must first forgive those who have wronged you:

For if you forgive men their trespasses your heavenly Father also will forgive you; but if you do not forgive neither will your Father forgive your trespasses. (Matthew 6.14)

He applies this principle to other areas too. You want to experience God’s riches and blessings? Then first be generous yourself:

Give and it will be given to you; good measure, pressed down, shaken together, running over, put into your lap. For the measure you give will be the measure you get back. (Luke 6.38)

You want to avoid God’s judgement? Then don’t judge others:

Judge not that you be not judged. For with the judgement you pronounce you will be judged, and the measure you give will be the measure you get. (Matthew 7.1-2)

You want God to show you mercy? Then you must first show mercy yourself:

Blessed are the merciful, for they shall obtain mercy. (Matthew 5.7)

You want God to show you compassion? Then be compassionate yourself:

The King will say to those at his right hand… I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me… Then the righteous will answer him, ‘Lord when did we see the hungry and feed thee or thirsty and give thee drink? And when did we see thee a stranger and welcome thee?… And the King will answer them, Truly I say to you, as you did it to one of the least of these my brethren, you did it to me’. (Matthew 25.34-46)

Do Christians believe that the degree to which they demonstrate mercy and forgiveness to others is the degree to which God will demonstrate it towards them, both in this life and the next?

It’s not that Christians don’t help the needy. Clearly many do, as do some atheists, Jews, Muslims and all manner of others. No, the point is that Christians have lost sight of the fact that for Jesus such behaviour directly equates with righteousness, which in turn determines one’s ultimate fate. There really is no getting away from the correlation that Jesus is at pains to underscore, particularly in Matthew and Luke’s gospels. The only recourse seems to be to disregard it, which most Christians are content to do. They are much happier with the self-centred faith that Paul offers in Romans 5.17, ‘the free gift of righteousness’. This makes far fewer demands, carrying only the minimal expectation that one’s treatment of others has any bearing on one’s own well-being.

Except this isn’t how it works, not according to Jesus; God’s forgiveness, blessing, compassion and removal of judgement are entirely conditional. To Jesus, a ‘measure for measure’ arrangement is how one attains righteousness, which is not God-given, but is worked at in the practicalities of daily life, in relation to others.

I dared to suggest this recently on a Christian blog and was berated for making a ‘Satanic’ suggestion. Not me, but the one Christians say is the Son of God, God himself even. Evidently this doesn’t extend to knowing what he actually says, taking notice of it and doing something about it.

Forgiven

Boy

In the UK, as in the States, there has been a spate of sexual predators who, although admitting to their crimes, have claimed that God has already forgiven them their misdemeanours (the links provide only a couple of examples; there are many more out there). Naturally the abusers expect this to carry weight in any trial they face or in their rehabilitation into society, but it seems to me that such claims are, every one of them, bogus and fraudulent.

Overlooking the fact that God’s forgiveness is an impossibility – on account of there being no God – the idea is incompatible with the brand of Christianity, drawn from Paul’s theology, practised today. According to Paul’s reasoning – I use the term loosely – God doesn’t offer forgiveness. He provides the means to have one’s sins overlooked, covered by the blood of Christ. They are not forgiven, rather Jesus’ death serves as an atonement for sin. In those letters that are genuinely his (1 Thessalonians, Galatians, 1 and 2 Corinthians, Romans, Philippians and Philemon), Paul doesn’t mention divine forgiveness once.

On the other hand, Jesus, whose teaching is largely ignored by those who claim to follow him, does have plenty to say about forgiveness. This isn’t, however, the easy ‘get out of jail free’ card proffered by today’s offenders and populist preachers. Like all of Jesus’ morality, this forgiveness is hard to come by. If you want God’s forgiveness, Jesus says, it has to be earned; it is dependent on whether we ourselves forgive. Here’s how he puts it:

If you forgive others the wrongs they have done to you, your Father in heaven will also forgive you. But if you do not forgive others, then your Father will not forgive the wrongs you have done. (Matthew 6:14-15)

The same idea is preserved in the so-called Lord’s prayer: ‘forgive us our sins in direct proportion to the sins we have forgiven’ (Matthew 6:12). This measure-for-measure approach is central to Jesus’ teaching.

So are those who’ve hurt or abused others claiming they’ve forgiven everyone else for offences that they’ve been subject to and have so earned God’s forgiveness? Even so, is this good enough? ‘I have God’s forgiveness because I’ve forgiven those who’ve hurt me,’ doesn’t begin to cover the hurt I may have caused others. What about them? As usual Jesus’ morality here is inadequate in the real world.

He has another go at it in Matthew 18:21-22 where he commands his disciples to forgive others innumerable times. But again this covers only those who have offended me; it doesn’t do anything for those whom I might have offended. It’s not good enough. His parable of the unforgiving servant (Matthew 18:23-35) has the same problem.

If I’ve caused the hurt, have I the right to expect my victims to forgive me so that they in turn can earn God’s forgiveness for their sins? This seems to be the implication. And the answer is ‘no’, I can’t expect those I’ve hurt to forgive me just so they can be forgiven; it’s unrealistic. It doesn’t work.

Rather, when we have hurt or offended others the onus is on us to ask for forgiveness and to make reparation. This is how seeking forgiveness really works. You want forgiveness from others, you earn it. I need forgiveness from others, I earn it.

Jesus makes brief mention of this in Matthew 5:23-24:

So if you are about to offer your gift to God at the altar and there you remember that your brother has something against you, leave your gift there in front of the altar, go at once and make peace with your brother, and then come back and offer your gift to God.

‘Make peace with your brother’: it’s not enough, is it? Jesus doesn’t say how to ‘make peace’ and what sort of reparation he has in mind; his teaching is strictly ‘in-house’: believers are not being called upon to forgive those outside the fold at all, nor do women appear to be covered by his edict. This is a paltry, poorly thought-through version of how to seek and earn forgiveness.

The easy claims of abusers, rapists and other offenders, that God has forgiven them simply because they’ve asked him to, is cynical, insulting and cheap beside the sorrow and effort that is really needed to merit others’ forgiveness; not just cheap – worthless.