Catherine Larson, author of "As We Forgive," shared with a group from school about the Rwandan genocide in the early 90's. In 1994 Hutus killed a million Tutsis and Hutu sympathizers. Many of those killed were hacked to death with machetes and farm tools. Before 1994 Rwanda was held up as one of the success stories of the modern missionary movement. It was 80% Christian. Much of the violence perpetrated was Christian on Christian violence. Catherine quoted a Rwandan bishop who said, "It appears that our hearts were more tied up with Hutu and Tutsi than our hearts were tied up with Christ."
This is the problem with my own heart. There are so many things that vie for the attention of my heart. I know they all pale in comparison to the glorious riches of the Gospel, but I still allow them to tie up my heart. Republican, Democrat, American, white, black, rich, poor, evangelical, liberal...these are all things that can identify us. What is it that draws our hearts to these labels. I believe it is that they offer us hope. These labels offer us a hope of belonging, a hope of a better life, a hope that will not be fulfilled. "Remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world" (Eph 2:12). The hope of glory is Christ in you (Col 1:27), therefore our identity must first and foremost be in Christ.
I have never participated in genocide. But I know that my heart is capable of the division that caused the genocide, because my heart strays from the One who offers true hope. May the words of the old hymn "Come Thou Fount" be our prayer:
O to grace how great a debtor
Daily I’m constrained to be!
Let Thy goodness, like a fetter,
Bind my wandering heart to Thee.
Prone to wander, Lord, I feel it,
Prone to leave the God I love;
Here’s my heart, O take and seal it,
Seal it for Thy courts above.
Thursday, March 12, 2009
Sunday, March 8, 2009
Ridderbos on the General Character of the Kingdom of Heaven
"It is clear that the great future announced by Jesus is considered entirely from the standpoint of divine kingship. And then it is not a question of a general timeless statement concerning God's power and reign, but especially of its redemptive-historical effectuation which will one day be witnessed. That is why the idea of a coming of the kingdom is pre-eminently the idea of the kingly self-assertion of God, of his coming to the world in order to reveal his royal majesty, power and right. This absolutely theocentric idea of the kingdom of heaven should always be borne in mind, if we want to have a correct insight into the general purport of Jesus' preaching. It is the basic motive of all his preaching. It explains why from the outset the annoucement of the fullness of time had a two-fold content both with Jesus and with John the Baptist, namely that of redemption and that of judgment. The one as well as to the other is the direct consequence of the plan of God. The kingdom means redemption, because God maintains his royal justice towards those who put their trust in him as his people. And it means judgment because God maintains his royal will in opposition to all who resist his will. This excludes any nationalistic element. It is not in the first place the heathen who are called to repent, but it is Israel. It is the glory of God, not the pre-eminence of the people which is placed in the center both at the beginning and during the progress of the preaching of the kingdom."
Herman N. Ribberbos, Coming of the Kingdom (P & R Publishing, 1962) pp.19-20.
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