To illustrate, let me compare two definitions of justice: retributive justice with restorative justice.

Retributive justice focuses on punishment of wrong doing that is proportionate to the crime: “an eye for an eye and a tooth for a tooth.” Retributive justice curbs the excesses of revenge.

Restorative justice has become an increasingly popular alternative to retributive justice. This was modeled in South Africa under the leadership of Bishop Desmond Tutu. South Africa rejected the two extremes of blanket amnesty and the retributive model illustrated in the Nuremberg trials after World War 2. In his book, No Future Without Forgiveness, Tutu explains,

there is another kind of justice, restorative justice, which was characteristic of traditional African jurisprudence. Here the central concern is not retribution or punishment. In the spirit of ubuntu, the central concern is the healing of breaches, the redressing of imbalances, the restoration of broken relationships, a seeking to rehabilitate both the victim and the perpetrator, who should be given the opportunity to be reintegrated into the community he has injured by his offense (Tutu 2000:54).

So how does God’s Word evaluate these definitions? Retributive justice is the focus of Old Testament law (and most Western legal systems). Restorative justice, with its more relational emphasis, better reflects the New Testament emphasis on reconciliation.  Whereas retributive justice restrains evil, restorative justice overcomes evil with good — by seeking to restore community.

Restorative justice better reflects the New Testament focus on reconciliation and the work of peacemaking. And please note: restorative justice is not just a “nice” Christian “theory” of justice. It is political and practical – implemented in the midst of the blood and brokenness of South Africa. For further study of this topic you may want to check out www.restorativejustice.org. If you are interested in attending or hosting a PCI peacemaking seminar, please contact us.

The Belgic Confession of 1561 says:

The marks by which the true church is known are these: if the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing sin; in short, if all submit herself to the yoke of Christ (Schaff 3, 419-421:1983).

Two things are worthy of note in this confession – one positive, the other negative. Positively, it highlights the centrality of church discipline in church life. Church discipline is one of the marks of the true church. You cannot have a church worthy of the name without peacemaking. I like that. Negatively, however, it defines the goal of church discipline as punishing sin. Unlike the New Testament, the Belgic Confession makes no mention of restoring relationships or winning the straying person. The positive, relational aspects of peacemaking have been overlooked.

I don’t like the term “church discipline” because of the negative connotations it carries. Certainly working for peace does includes discipline. But I think “peacemaking” is a more accurate and positive term, because peacemaking describes the comprehensive plan of God for His people (Eph 1:9-10; 2:13-17; Col 1:20). By contrast, church discipline focuses on an important, but limited aspect of peacemaking.

We serve the God of peace and seek the peace of God. The good news is described as the gospel of peace; a blessing is pronounced on peacemakers; and we are commanded to pursue peace with all people. Peacemaking is something we do inside and outside the church. The term peacemaking describes the breadth and depth of God’s work of peace in the world far better than the term “church discipline.”

Church discipline vs Peacemaking. The winner by knock out: Peacemaking! I hereby excommunicate the term “church discipline!”

The Samaritan’s act of compassion portrays true neighbor love. In its original context it also portrays how we are to love our enemies. In other words, neighbor love knows no boundaries. How often we fail to obey this most basic command. But there are two other angles on this old parable – two different but fresh ways we can read this famous story.

What should the Good Samaritan do if he had arrived on the scene when the robbers were beating up this Jewish traveler?  Should he intervene? Or should he wait till the robbers left? After all didn’t Jesus say we are not to “resist evil?” (Matt 5:39) One of the challenges of following Jesus is to “obey all that he commanded.” This means we need to figure out how which command to obey… when. So which command do we go with: Do not resist evil, or love our neighbor? I would argue that Jesus’ strong emphasis on love throughout his teaching wins in this case. The Good Samaritan should do everything he can to fight off the robbers and rescue the wounded victim. Protecting this victim would be true neighbor love.

But there’s another way we can read this important story. Imagine the Good Samaritan reflecting on his experience and trying to figure out a way to stop future muggings. He would need to think of ways to make the road from Jerusalem to Jericho safer. To put the story in a modern setting, he could petition the city to put up lights along the side of the road and to have police patrol it. This would also demand honest judges with reliable systems of justice. In this variation, we move from mercy ministry to social justice, from relief to development. We seek to develop social structures that protect the vulnerable and uphold human rights.

Martin Luther King said this in one of his sermons: “The person who fails to look with compassion upon the thousands of individuals left wounded by life’s many roadsides is not only unethical, but ungodly. Every Christian must play the good Samaritan. … But there is another aspect of Christian social responsibility which is just as compelling. It seeks to tear down unjust conditions and build anew instead of patching things up. It seeks to clear the Jericho road of its robbers as well as caring for the victims of robbery.”

Peacemakers need to read this parable from all three angles. We demonstrate neighbor love through compassion. We demonstrate neighbor love through protecting those who are violated. We demonstrate neighbor love through working for justice.

If you are interested in attending or hosting a peacemaking seminar, please contact us.

Jesus’ teaching about loving our enemies is at once the most radical and the most ignored command in the Bible. Many Christians think this command reflects an unrealistic and idealistic standard, so they figure out ways to dodge it. I am embarrassed to say that I did not even mention it in my first book on peacemaking.

There is a striking parallel between being a peacemaker and loving one’s enemies in Scripture (probably because loving one’s enemy is one of the greatest demonstrations of peacemaking possible). Both peacemakers and those who love their enemies are described as “children of God” (Matthew 5:9, 44; Luke 6:35). They are called children of God because they are acting like their Father: the God of Peace (Philippians 4:9, 1 Thessalonians 5:23) who sent the Prince of Peace (Isaiah 9:6) to bring about a world of peace (Luke 2:14). God’s kids are peacemakers. God’s kids love their enemies.

Someone may say, “Come on, Rick, the command to love your enemy is too hard to obey. Let’s just love Jesus and share the gospel.”

Ok, … if you love Jesus you will obey his commands (John 14:21,23). Note how practical they are in response to our enemies:

Do good to those who hate you.
Bless those who curse you.
Pray for those who mistreat you.
Lend to them without expecting them to pay it back.

These commands demonstrate that “loving our enemy” does not mean we have good feelings toward our enemy. It has nothing to do with sentimentalism. Love of enemy refers to acts of kindness, not feelings of kindness. These acts of kindness help break the vicious cycle of hatred and hostility with the potential to turn an enemy into a friend.

In addition, the command to love your enemy is anchored in the gospel itself. Jesus loved us and laid down his life for us while we were still his enemies (Romans 5:10, Colossians 1:21). After his enemies nailed him to the cross, he prayed, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). Responding to enemies with self-giving, sacrificial love demonstrates the gospel.

So if we are serious about following Jesus, we need to love our enemies –  even those who are “perceived”  enemies (like Muslims). Imagine the powerful and positive impact followers of Christ could have on Muslims if we reached out to them with this kind of Christ-like love. That’s why Jim Mullins and I got together. We want God to call us His kids and Muslims to know of His love.

If you are interested in attending or hosting a peacemaking seminar, please contact us.

New Testament scholars describe Paul’s letter to the Ephesians in superlatives: the quintessence of Paul’s theology, the crown of Paulinism and such. It is famous for its teaching on grace, the church and spiritual warfare. But few evangelicals realize that Ephesians is also a handbook for peace warriors. Paul’s letter to the Ephesians outlines God’s magnificent peace program. The breadth and depth of Paul’s teaching on peace is stunning. He mentions peace 8 times in this short letter. Check out this overview of just four of these texts.

First, he describes the big picture of God’s peacemaking purposes.  He doesn’t use the word peace in the following verses but instead shows how Christ’s ultimate purpose is to bring together all things under his leadership. In other words, the original harmony of the universe, which has been ruptured by sin, will be restored. When Christ reigns, peace reigns!

And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment – to bring all things in heaven and on earth together under one head, even Christ (Ephesians 1:9-10)

Second, he outlines the social implications of Christ’s peacemaking work. As evangelicals we love the gospel of grace outlined in the first section of Ephesians 2, but we too often downplay the gospel of peace described in the second section of Ephesians 2.  Because of this, the traditional evangelical proclamation of the gospel has often lacked social impact.

But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near (Ephesians 2:13-17)

The gospel of peace breaks down barriers and brings concord. Paul shows that sin results in a double alienation (between God and humanity and between people) and that Christ’s work on the cross provides a double reconciliation. Also, please note how it describes our Lord: Jesus is our peace. Jesus makes peace. Jesus proclaims peace.

Third, Paul points out the priority of peacemaking among Christ’s followers. He exhorts the church to live out this peace:

Make every effort to keep the unity of the Spirit through the bond of peace (Ephesians 4:3)

Every effort? Wow! Peacemaking is serious stuff. Warm fuzzies and sentimental feelings won’t cut it. Peacemaking demands vigorous effort. We have to work at it continually. Harmonious relationships must be promoted, preserved and protected – thus the work of peacemaking.

The fourth and final text is found in Ephesians 6 where Paul describes the spiritual warfare aspects of peacemaking.  In Ephesians 6 Paul exhorts us to put on the full armor of God so that we can stand firm against the schemes of the devil. One of the devil’s greatest schemes is division. The devil works 24/7 causing conflict. He loves broken relationships.

So Paul paradoxically speaks about peace in the midst of war. Our spiritual armor includes gospel boots:

…and with your feet fitted with the readiness that comes from the gospel of peace (Ephesians 6:15)

This metaphor speaks of both stability and mobility. Gospel boots enable us to stand firm against satanic attack. We experience God’s peace in the midst of satan’s assaults. We also go on the offense, sharing the gospel of peace, stamping out the divisive work of the powers of darkness.

Ephesians is a handbook for peace warriors. It describes God’s comprehensive peace plan (not to be confused with Rick Warren’s peace plan – as good as that is!) and reminds us of the multidimensional nature of His peace purposes:

• Christ’s peace is our future hope (Eph 1:9-10)
• Christ’s peace breaks down every social barrier (Eph 2:13-17)
• Christ’s peace must be modeled among His people  (Eph 4:3)
• Christ’s peace empowers us to resist satanic attacks and overcome satanic division through the good news (Eph 6:15)

If you are interested in attending or hosting a peacemaking seminar, please contact us.

Peace Catalyst International (PCI) wants to ignite a peace revolution – a peace movement! But it’s hard to do when so many evangelical Christians act as if peacemaking is such a minor theme in the Bible.  In fact, peacemaking has gotten a bad reputation with evangelical Christians. Many think that peacemaking is the domain of liberals. Or that people who don’t really believe in the gospel veer into peacemaking instead. Peacemakers focus on social issues, while evangelists save souls. Overstated? Yes. Stereotypes? Yes. But like all stereotypes, they reflect an element of truth.

I have had the privilege of studying under some of the best theologians and missiologists in America. I learned many valuable lessons about hermeneutics, biblical theology, strategy, culture and contextualization. Yet no one really taught about or prepared me for peacemaking. This was something I had to learn the hard way—on the job.  So I have spent the last 30+ years studying and applying what the Bible says about peacemaking.

To be honest with you … I feel I have been ripped off. I’ve experienced tons of unnecessary pain because my teachers and mentors didn’t teach me about peacemaking. I’ve personally failed to reflect the peaceable ways of Jesus because I never really saw them in Scripture. I’ve lived with an implicit sacred/secular dichotomy because I didn’t know that the gospel of peace and the command to pursue peace are both part of the gospel of the kingdom.

So how will we address this in PCI? We want to give you a new Bible. No, we don’t want to actually buy you one. I’m talking about paradigm shift. We want to help you read your Bible with new lenses on.

To help people grasp the scope and significance of peacemaking we have come up with the following graphic for our peacemaking seminars:

This graphic describes the multi-dimensional and comprehensive nature of peacemaking, highlighting three things. First, the four foundation stones for peacemaking. As peacemakers we represent the God of peace, pursue the peace of God and share the gospel of peace. A rock-solid foundation for a peace revolution.  Next, there are eight pillars (or practices) of peacemaking. We pray for peace and pursue peace with all people. Peacemaking is something we do inside and outside the church. The term peacemaking describes the breadth and depth of God’s work of peace in the world. Finally, the one goal of our peacemaking seminars and the key to a peace revolution: communities of reconciliation. Communities of reconciliation refer to teams, initiatives or fellowships committed to working for peace.

Wanna join the movement? Please attend or host one of our peacemaking seminars in the near future. I don’t want you to get “ripped off” like I did!

by Rick Love

[I will be writing a number of blogs on Frequently Asked Questions (FAQs) about Peacemaking in the next number of weeks. These FAQs are part of the Peacemaking Seminar put on by Peace Catalyst International.]

I was talking about Peace Catalyst International (PCI) at a meeting recently, when a woman exclaimed, “But if people don’t come to Christ, everything else is worthless!” Really? Worthless? Since there are literally millions of Christians like her in the world, I feel compelled to write.

What is the relationship between peacemaking and sharing the good news?  Is peacemaking and bearing witness to Christ’s love an “odd couple?” Or is it a match made in heaven?

We use two terms in Peace Catalyst to help define the relationship between peacemaking and respectful witness: “Multidimensional reconciliation” and “Biblical Holism.” Multidimensional reconciliation means that reconciliation is comprehensive. We call people to peace with God and neighbor. Biblical holism means that the physical and spiritual dimensions of life are integrated. The good news is “holistic” — about both personal reconciliation and social transformation. We share the gospel of peace and pursue the peace of God. Ideally peacemaking and sharing the good news are integrated.

In practice however, peacemaking and sharing the good news can be an “odd couple.” They don’t always go together. There are times when someone is reconciled to God but fails to reconcile with his or her neighbor. People like this need further teaching and encouragement to “obey all that Jesus commanded.” This is one reason Peace Catalyst has a Peacemaking seminar! There are far too many “professing” followers of Christ who do not make peace with their neighbors, much less their enemies.

There are other instances when making peace between neighbors enables us to effectively bear witness to Jesus. People are drawn to the goodness of the gospel when they see our lights shine in this way. They want to know about the good news of God’s reconciling love in Christ. And they decide to follow Jesus.

Sometimes, however, people rejoice in the peace made between them and their neighbors, but do not want to reconcile with God. In this case, the good deed of peacemaking still finds favor with God. As Jesus said, “Blessed are the peacemakers, for they shall be called the children of God” (Matt 5:9). In other words, God’s children work for peace. They are known as peacemakers. Then a few verses later Jesus says, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven (Matthew 5:16). The good deed of peacemaking glorifies God.

That, my friend, is not worthless!

What are we to make of this fall from grace? I will leave it to others to evaluate the facts of the case. I have two larger concerns: why did Dr. Caner find such a receptive audience?  How should followers of Christ relate to Muslims?

The media has bombarded us with sound bites and stereotypes about Muslims. Sometimes we are told that Islam is a religion of peace. Yet the more disturbing and frequent picture painted is of militant Islam. Many articles, books and websites about Muslims and terrorism present an alarmist and fear-inducing approach. These authors focus mainly on negative elements of Islam and the threat posed by radical Islam. They tend to project onto all Muslims a radical agenda espoused by only a few. The result: fear and alienation. (See an excellent critique of this in http://www.whydoyoufearme.com/ and http://opinionator.blogs.nytimes.com/2010/06/29/the-myth-of-modern-jihad/).

This is the context that made Dr. Caner a celebrity among many fundamentalists and some evangelicals. Here was a man who was the “real deal.” As a former Muslim and terrorist, he was an authority that demanded our attention and deserved our devotion.  So now it’s easy to point our finger at Dr. Caner when we realize he has not been truthful about his background.

I am more concerned, however, about pointing the finger at evangelicals (and journalists of all types) who frequently exaggerate or make misstatements about Muslims. While this kind of commentary sells books and appeals to our fears, the Bible calls this bearing false witness.  In fact, overstatement, exaggeration and words taken out of context should not be found among followers of Jesus. Scripture calls us to be careful about the words we speak:

• You shall not bear false witness against your neighbor (Exodus 20:16 NASB)

• Every careless word that people speak, they shall give an accounting for it in the day of  judgment (Matthew 12:36 NASB)

• In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets (Matthew 7:12 NASB)

Thus we should strive to speak truthfully about Muslims, to respect Muslims’ own interpretation of themselves, and “not to compare the best of Christianity with the worst of Islam.” The lack of nuance, the negative stereo-typing of Muslims and the spread of Islamophobia among evangelicals is flat out wrong. There are far too many “Christians” who gulp down this potion of error.

How followers of Christ speak about others should be marked by grace and truth (Eph 4:25, 29; Col 4:6; John 1:14). The content of our message is important. But so is our motive and manner. (See “the Grace and Truth Project” for an example of how a large global network of evangelicals seeks to do this: http://www.peace-catalyst.net/#/programs/grace-and-truth).

In addition, Jesus calls us to be peacemakers – to go beyond our comfort zones and outside the walls of our churches (Matthew 5:9, 44-45; Luke 6:27-36).  No borders. No boundaries. Everyone. Including Muslims!

• If it is possible, as far as it depends on you, live at peace with everyone (Romans 12:18)

• Make every effort to live in peace with all men … (Hebrews 12:14).

Check out the realism of Romans 12:18: “if it is possible.” Peace isn’t always possible. We are called to be peacemakers but we will not always be peace achievers! Note, however, that the onus is on us to do everything in our power to make peace (“as far as it depends on you”). Hebrews 12:14 adds a further dimension. We are commanded to “make every effort” towards peace with everyone, indicating intensity of effort on our part. In a world of conflict, peace just doesn’t happen. It takes work! And a big part of this work is bridge-building communication. (For a good example of this see http://www.yale.edu/faith/rp/rp.htm).

Does this mean that we cannot engage in serious theological debate or that we cannot say anything negative about Muslims or terrorism? Of course not. Peacemaking and grace-and-truth communication does not imply naiveté or silence about troublesome issues. We are called to speak the truth in love and speaking the truth, even graciously, will offend some people.

But our focus should be on building bridges and positive witness. Lift up Christ, don’t tear down Islam. We should not attack the other. Respectful witness has nothing to do with being politically correct. It is a matter of being biblical: “In your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15 NIV). Anything less than this is bearing false witness!

Dr. Rick Love
President, Peace Catalyst International
ricklove@peace-catalyst.net
www.peace-catalyst.net
www.ricklove.net

David Robinson is a friend of mine who serves with World Vision International. He gave this presentation at Foundations of Our Faith :Religion in the Public Square Bridges of  Faith/  Evangelical Christian-Muslim dialogue conference in Toronto Canada May 14, 2010. Enjoy ! Rick Love

Last night, Munir opened this dialogue by encouraging us to grow our circle of friends as broadly as possible as we compete in goodness.  He quoted from Surah 5, verse 48 : If Allah wanted, He could have made all of you a single nation, but He willed otherwise in order to test you in what He has given you, therefore to excel one another in good deeds.

In the Gospels according to Matthew, Mark and Luke, Jesus sums up the OT Law and the Prophets in what is considered the greatest commandment.

Mark  12 : 28-33 A teacher of the law asked,

“Of all the commandments, which is the most important ?

Jesus answered ; The most important is this : Hear, O Israel, the Lord our God, the Lord is one, love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength. The second is this :  Love your neighbor as yourself. There is no greater commandment than these.”

Jesus merged  these two commandments to give His followers clear guidance how to live out our faith in the public square of humanitarian response to global neighbors in need, especially our Muslim neighbors who are victims of natural disaster, war, poverty and injustice.

As a Christian humanitarian, I am motivated by this commandment to show mercy and compassion to those in need.  My personal understanding of what it means to receive the love of a Muslim neighbor comes from a powerful experience of friendship in the Islamic Republic of Mauritania in January 1991 when I was World Vision’s director there.

During the tense week before the war, Desert Storm, to free Kuwait from Iraqi occupation, Muslim friends in the Mauritanian government came to my home in the dark of night, one by one, two nights in a row.  They pleaded with me to close down WV, evacuate my family and leave before the war began. “You are in danger and we do NOT want anything bad to happen to you.”  “Pro-Saddam elements will have the “street” for a while, but when it’s all over we want you safe and World Vision back to continue here.” We don’t want your blood on our hands !

Their concern for me was a gift of divine providence, Muslim to Christian. Their action gave me a keen insight into Surah 5: 82 of the Quran:

You will surely find that the nearest in affection to those who believe, are the ones who say : “We are Christians.”

In an ironic twist, I found out just how precious my Muslim friends’ affection was for me that week. They were my protection, my guardian angels. This illustrates what mercy and compassion can mean today in humanitarian collaboration between Muslims and Christians. Their sense of responsibility for my well-being led them to take risks to protect me, my family and World Vision on the eve of considerable anti-American demonstrations in Mauritania.  In that case, the value of Muslim and Christian friends working together for the common good of the poor superseded theological differences, nationality, and controversial foreign policies.

That experience deepened my understanding of the Biblical injunction, and its Quranic parallels, that when it is in one’s power to do good, it is wrong not to do it. Inaction is neither a Biblical nor a Quranic option when the humanitarian imperative calls one to save and protect lives. Jesus’ parable of the Good Samaritan clearly illustrates this truth. (Luke 10 :25ff)

My Muslim friends ensured my safety and that of World Vision so that a Christian FBO would remain a partner in Mauritania to contribute to the well-being of children for decades.

A second story illustrates another experience of loving our Muslim neighbors:

In August 1999, when I was director for WV’s relief response in Kosovo, I was challenged by Imam Rexhep Lushta to demonstrate that WV understands what Jesus teaches about loving God and neighbor.  He took me to their gutted mosque and told me the very painful story of how their mosque, built in 1492, had been desecrated by Serb Christian militia who blasted the minarets, spray-painted crosses on the walls, and murdered imams in the mosque by slitting their throats. With deep pain he said:

· “You say that WV is a Christian aid agency? “

· “Prove it. Show us you do what Jesus commanded.”

· “We know that Jesus commanded his followers to love God, love their neighbor, and even love their enemies. We are waiting to see Christians obey these commands.”

· “So-called ‘Christian militia’ murdered innocent Muslims in this town.  This militia was blessed by priests in Serbia.  We saw this on TV!”

From that day Imam Lushta became a key partner as we initiated and facilitated our relief and recovery operation with a peace-building emphasis. Imam Lushta became co-founder of the inter-religious council for peace and tolerance that WV nurtured.  This council included the mayor, school leaders, imams, Serb OC priests, and the local RCC priest.  With UNMIK security support meetings among leaders of the fractured town of Mitravica began to solve its basic problems.  Equal protection, equal access to schools, cemeteries, places of worship and fair distribution of winterization kits, etc… Muslims opened the door to Christians to help restore peace for the common good between hostile enemies.  Fragile trust was given a chance.

As we begin this conference, let us build on the pillars of our faith in practical ways for the common good of our communities, locally and globally as Christian and Muslim neighbors.

I close this short reflection with one of my favorite verses from the New Testament.

The Epistle to the Hebrew (Christians) closes with several exhortations and instructions.  Chapter 10, verse 24 is fitting for us today.

“Let us consider how to stir up one another to love and good works. “

God bless you.

I hear these kind of either/or overstatements repeatedly. Many people think that any other motivation other than the glory of God is unbiblical and sub-par. Really? Is the motivation of compassion opposed to the glory of God? Is compassion really just a man-centered, humanistic motivation, while truly spiritual motivation is God-centered and only about God’s glory?

I wonder how Jesus would have responded to statements like these? Think about the times in the gospels when Jesus felt compassion or where he taught about compassion. He was moved with compassion when he saw the lost, the sick, the hungry, the blind, the lepers, and the dead. His compassion always moved him to demonstrate the kingdom. So he …

· healed the sick (Matt 14:14)

· raised the dead (Luke 7:13-15

· fed the hungry  (Matt 15:32)

· cleansed the lepers (Mark 1:41-42)

· restored sight to the blind (Matt 20:34)

· exhorted his followers to pray for laborers for the harvest (Matt 9:36-38)

How about two of Jesus’ most famous parables? The Good Samaritan was moved with compassion when he saw a man beat up by the side of the road … so he took care of him till he was completelyhealed. Then Jesus commands us: “Go and do likewise.” Acts of compassion become a divine mandate!

The Father was moved with compassion when saw his son coming home … so he ran to restore and celebrate the Prodigal. Seems to me that Jesus portrays God as a Father who had compassion for the good of his son and not just concern for his own glory!

Is compassion a lesser motive? Seems pretty important to Jesus! And if anyone glorified God, it was Jesus. So let’s be careful about using one-sided theological formulas that emphasize certain parts of Scripture and minimizes others. God’s glory is not opposed to compassion. No … compassion reflects His glory!