John the Baptist waits for the Jewish Messiah, without a sense that God is present here and now in a decisive way, except in his prophesying: for John, the “Kingdom” is in the future. For the Apostle Paul, a contemporary of both John and Jesus, the ultimate fulfillment is “coming,” but the reality of God’s Kingdom is already present in all the faithful. What is the difference?
The Baptist has the kind of faith in God common among ancient Jews, and later seen in Muslims: God is wholly beyond the world. The Incarnation of God is inconceivable to Jesus’ contemporaries, and to Mohammed when he began his Islamic political-religious movement six centuries later. For professing faith that God was present in Christ, and therefore in his people, the earliest Christians were expelled from synagogues, prevented from worshipping with their fellow Jews. The Quran of Mohammed went much further. The “prophet” declared that anyone who says that Jesus is “Son of God” is guilty of blasphemy, and deserving of death. There is no way for either ancient Jews or for Koranic Islam to admit the possibility of experiencing the presence of the living God. The God they proclaim is fully transcendent, that is, beyond the world and time. Note: Judaism and Islam were later modified through the influence of Christianity and other mystical movements, such as the Sufis from Iran.
The Apostle Paul’s experience, and that of the other authors of our New Testament, was radically different. Even though they waited for ultimate fulfillment beyond death (documented in Paul’s letters), or through Christ’s complete coming “at the End,” Paul and other early Christians were intensely aware of the presence of God in them. And that is the decisive meaning of “faith in Christ.” The God to whom they surrender in faith actually lives in their spirits, in their consciousness, and they are lovingly aware of God’s presence as “Christ” (personal) or “Holy Spirit” (impersonal, as in love, joy, peace).
In faith-union with Christ present to him, the Apostle gives the practical advice we hear today from Paul’s great Letter to the Philippians: “Rejoice in the Lord always.” That means, “Christ is present; rejoice in his presence.” Joy is the experience of the presence of one’s beloved. “Your kindness should be known by all; the Lord is near.” Because of Christ’s nearness, his indwelling presence, one should act in and with Christ, with love, kindness, mercy. “Have no anxiety at all.” God is with you; chill out! “With thanksgiving, make your requests known to God. Then the peace of God, surpassing all understanding, will keep your hearts and minds in union with Christ Jesus.”
Here you see the living difference in the spiritual experience of ancient Israel, waiting for its Messiah; and Koranic Islam, limiting its presence of God to prophets, especially to Mohammed, whom he himself declares to be the last and greatest prophet, greater than Jesus.
The good news of the Gospel is that the living God dwells not just in a few select prophets, but in every man, woman, child who allows God to reign in his or her heart and mind. Through faith in Christ, God’s Kingdom has come, is coming into hearts, will be fulfilled in God’s time and way.
The Baptist has the kind of faith in God common among ancient Jews, and later seen in Muslims: God is wholly beyond the world. The Incarnation of God is inconceivable to Jesus’ contemporaries, and to Mohammed when he began his Islamic political-religious movement six centuries later. For professing faith that God was present in Christ, and therefore in his people, the earliest Christians were expelled from synagogues, prevented from worshipping with their fellow Jews. The Quran of Mohammed went much further. The “prophet” declared that anyone who says that Jesus is “Son of God” is guilty of blasphemy, and deserving of death. There is no way for either ancient Jews or for Koranic Islam to admit the possibility of experiencing the presence of the living God. The God they proclaim is fully transcendent, that is, beyond the world and time. Note: Judaism and Islam were later modified through the influence of Christianity and other mystical movements, such as the Sufis from Iran.
The Apostle Paul’s experience, and that of the other authors of our New Testament, was radically different. Even though they waited for ultimate fulfillment beyond death (documented in Paul’s letters), or through Christ’s complete coming “at the End,” Paul and other early Christians were intensely aware of the presence of God in them. And that is the decisive meaning of “faith in Christ.” The God to whom they surrender in faith actually lives in their spirits, in their consciousness, and they are lovingly aware of God’s presence as “Christ” (personal) or “Holy Spirit” (impersonal, as in love, joy, peace).
In faith-union with Christ present to him, the Apostle gives the practical advice we hear today from Paul’s great Letter to the Philippians: “Rejoice in the Lord always.” That means, “Christ is present; rejoice in his presence.” Joy is the experience of the presence of one’s beloved. “Your kindness should be known by all; the Lord is near.” Because of Christ’s nearness, his indwelling presence, one should act in and with Christ, with love, kindness, mercy. “Have no anxiety at all.” God is with you; chill out! “With thanksgiving, make your requests known to God. Then the peace of God, surpassing all understanding, will keep your hearts and minds in union with Christ Jesus.”
Here you see the living difference in the spiritual experience of ancient Israel, waiting for its Messiah; and Koranic Islam, limiting its presence of God to prophets, especially to Mohammed, whom he himself declares to be the last and greatest prophet, greater than Jesus.
The good news of the Gospel is that the living God dwells not just in a few select prophets, but in every man, woman, child who allows God to reign in his or her heart and mind. Through faith in Christ, God’s Kingdom has come, is coming into hearts, will be fulfilled in God’s time and way.
