Rulers and Priests

There is a verse in the book of Revelation, and parallel passages elsewhere in the New Testament, that tell Christians that Christ “has made us to be a kingdom and priests to serve his God and Father” (Revelation 1:6, NIV). This appears to indicate we are to have, in addition to other things, a particular duality in our role as Christians and in how we exist as individuals. We appear to be part of a collective (kingdom) consisting of a vast diversity of people who all have two common functions.

There are all kinds of people who due to their new birth in Christ have become citizens of the kingdom of God. All of us are given a sovereignty that frees us from all competing claims of sovereignty. This does not mean we should not recognize and submit to legitimate forms of authority even though we are citizens of the kingdom of God. In most cases there are good reasons to obey and do what is good for us and for our society.

Jesus Christ is our example in regard to living in the kingdom of God.as in all else He told Pilate that he was the king of the Jews (Mark 15:2) but that did not cause Pilate to make him a ruler over Israel. However, it was given to Pilate to acknowledge his kingship by putting an ironical sign over his head on the cross that read “THE KING OF THE JEWS” (Mark 15:26, NIV).

There are people who think of kingship in terms of telling other people what to do. I think we should think of it in the way it worked for Jesus when he was on earth. That is, it gave him the freedom he needed to do the will and to accomplish the purposes of God the Father. He possessed a higher sovereignty than any that could be used to cause him to deviate from his obedience to God’s will. It seems we are to possess that same level of sovereignty although it may bring with it the same or lesser consequences.

As for all of us being priests, how can that be so? The apostle Paul tells us in Romans 12:1 (NIV) “to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.” Who can offer a sacrifice except a priest and who can offer our lives to God except each of us as we chose to make the sacrifice. This is not a sacrifice for our sins. Jesus did that. This is a sacrifice of devotion, consecration and dedication. We are the only ones who can make this sacrifice for ourselves. Like the priests in the Temple, this is a sacrifice that must be done daily. I think it was C. S. Lewis who wrote that he arose each day full of his plans and ambitions and then each day came to the realization that his day belonged to God.

In 1 Peter 2:9 (NIV) we are told we “are a chosen people, a royal priesthood, a holy nation, a people belonging to God.” In this verse we learn that living out our identities as rulers and priests is not impossible because we are enabled to do so by God the Father though faith in Jesus Christ and the work of the Holy Spirit.

A Reformation of American Christianity

I think I would like to make a serious proposal for the reformation of American Christianity. It will be harder for me to get people to respond to the call than it was for Martin Luther. When he nailed his ninety-five theses to the door of the Wittenberg church, there was already widespread discontent with the corruption in the Roman Catholic Church. The problem now is that the people in organized Christianity are, for the most part, happy with their situation, and those who are not happy pay a very small price when they abandon formal Christianity. The easy part for me to propose reformation is that I do not have to risk my life and my livelihood as Luther did.

American Christianity is also not like the situation in the churches of second-century Asia Minor when John wrote the book of Revelation. However, I think I can define my own list of seven contemporary churches in need of reformation. These are not identified by denomination, institution, closeness to tradition, or history but by their attitude concerning Christianity. They are not separate physical churches as one or more of these churches may be gathered at the same worship service. The accommodation of a variety of beliefs is a characteristic of present-day Christianity so individuals in the same congregation can be far apart in their thinking yet safe from any serious challenge to the quality of their faith.

You may be wondering what these seven churches are that I have experienced and that I would have you consider as needing reformation.

Self-Centered Church

As a member of the self-centered church, I found my life centered on me. It was all about my security, my relationship to God, what God thinks of me, how I might hurt him, my time, my possessions, my personal peace. Me, me, me! I needed some inspiration to lead a different life. I wanted to be surrendered to Christ and be doing things in the purposes of God.

Secular Church

When I was in the secular church I learned much about the Bible, but very little about the reality of God, particularly the Holy Spirit. The information was useful, but not transforming. It was easy to see “spiritual” success as living well. This agreed with my natural inclination. In fact, it taught me I was to do things in my natural ability.

Super-Spiritual Church.

In the super-spiritual church I waved my hands in the air, sang with joy and stringed instruments, heard people speak in tongues but grew little in the knowledge and practice of Christianity. It was just children’s church with grown ups.

Self-Righteous Church

The self-righteous church was set on saving the world, not from sin, guilt and eternal damnation but from poverty, disease and carbon dioxide. I didn’t feel up to the task.

Saintly Church

The saintly church saw holiness in self-sacrifice, abstinence and being different than others. I only measured up on the last count.

Pseudo-Christian Church

The pseudo-Christian church was nice, tolerant and very proud of having adopted the worst tenets of humanism. I found it had kept the name Christian while losing the reality. It would have come out well in a hypocrisy contest with anybody, because it professes to be what it is not.

Servant Church

The servant church was like C. S. Lewis’ good religious people. You feel they are good rather than them telling you so. They are full of love, joyful, peaceful, patient, kindly and self-controlled. You enjoy their presence, though I did not deserve to be there. They are not self-promoting, self-serving or boat rockers. They are what all the churches should be—and are ineffectual at reforming Christianity. Otherwise the other churches would not exist.

Each of these churches will defend themselves against being the subjects of reformation and no reformation will happen in any of them until a crisis comes from outside themselves that forces them to be what God would have them be or cease to exist.

From the Present World to the New Creation

The book of Revelation, beginning from two points in the present world (the history we live in), tells us what happens to some part of humanity on their way to the new and final creation we find at the end of the book. This segment of people is those whose names are written in the book of life (Revelation 20:12). The destiny of the rest is to be thrown into a lake of fire (Revelation 20:15).

There are many people who object for many different reasons to the idea of everyone having to face a pass/fail situation to remain in existence. Thus we should look at how Revelation gets us to this point. The books starts with a man named John, most likely the apostle, on the island of Patmos in the Mediterranean Sea around AD 95. It is a Sunday and he enters into a condition of spiritual perception described as being in the Spirit. This state allows him to see spiritual realities with the same clarity and intensity as he normally saw physical realities. Thus begins a series of visions that continue to the end of the book.

The first vision concerns the seven churches in Asia Minor to which the book is addressed. In it we find that even in Christian churches there are people who may pass and also who may fail. If this surprises us we should remember Jesus told his disciples in the parable of the weeds (Matthew 13) that there were going to be people in the Christian churches until he returned who were sons of the evil one and who would then be thrown into the fire.

The next series of visions, collectively described as the opening of seven seals, are an outline of human history. The test here is how people react to the events of history. Those who have faith in Christ are meant to persevere in their faith while others are seeing only disasters and the wrath of God or, in our time, both the absence of God and any meaning to what happens. The “seal” visions go counter to the optimism in Western culture that has been a staple of secular, and much nominally Christian, thinking since the Enlightenment.

The “trumpet” visions provide us pictures of psychological disasters. The events that occur create fear, anxiety and other types of psychological pain. The last three of the seven trumpets produce such pain they are called three woes. Surprisingly enough the third woe is the return of Christ which means it is time for everyone to find out who has passed and who will be destroyed. Certainly, the highest of possible anxieties will be in those who do not have a true assurance of their faith in Jesus Christ.

This second part of Revelation starts at Revelation 11:19 or Revelation 12:1 depending on how those verses are understood. In any case, it is here that the visions enter the realm of the spiritual. This means that what occurs affects the world in a different way than the events of the first half of the book.

The first vision in this section provides us a vision of a beautiful woman descending from heaven. The immediate symbolism is that of the creation of the nation of Israel at Mount Sinai. The larger meaning is that of God’s good purposes for humanity. We see this in the birth of a male child who is obviously Jesus Christ. The steps between his birth on earth and his enthronement in heaven are omitted. The good promised to those who are faithful to Christ is expanded on throughout the remainder of the book.

Next there comes the bad news for humanity. John sees a war in heaven in which the good angels defeat Satan and his minions and cast them down to earth. We are told in 2 Peter 5:8 that the devil seeks out individuals to destroy but he also has larger projects for human destruction as we are told in various symbols.

The initial symbol is described as a beast coming out of the sea. Again there appear to be two aspects to what is represented by the beast. The concrete aspect of it could be as a symbol of the Roman Empire. However, just as the woman has ramifications all through history so does this first beast. The larger symbolism is that of nations that wage war against the people of God. The impetus that Satan supplies to these nations we may call “nationalism.”

The second beast is pictured as coming out of the earth. It supports the power of the first beast and insures that the beast out of the sea is continued to be worshipped, even though at some point it had been severely injured. We might see this beast as “secularism” because in it we find a worship of the natural world and the promotion of technology as an ultimate good. This beast may also be symbolized by the false prophet who is introduced in chapter 16.

The role of the beasts and the false prophet is to deceive people about the reality of God’s good purpose for humanity. This is done by the creation of false ideologies that people can serve and in doing so be kept from serving God, which is where their true interest lies. They also allow Satan to achieve the destruction of human life that is his main goal. There are many “isms” that Satan has used and is using, far more than can be listed. A new one is pathological altruism which is defined as doing good to feel good regardless if anyone is helped by it. It seems also that almost anything that is joined to Christianity, such as social activism, church unity or older causes such as temperance are probably deceptions created by Satan.

The name Babylon is used four different times in Revelation as the description of a decadent entity. Far be it from me to be able to provide any certainties as to exactly what these entities are. One of the difficulties in interpreting Revelation is that we do not know where we are in all the things that are presented to us in a variety of ways.

There are far more things going on in Revelation than I have even mentioned. However, returning to my original purpose, it is time to take a look at how we get from our present world to the final creation and to do that we need first to see what this world is like.

Our present world is part of a universe that, as best we know, began with an immense amount of energy coming into existence. This energy was contained in a rapidly and constantly expanding four-dimensional entity called the space-time continuum. This energy is the source of all matter. We know, thanks to special relativity, how energy and matter are related. Matter and energy, and the forces that govern them, constitute the material universe.

Physics is always subject to revision but it seems now that gravity, which is produced by deformation of the space-time continuum, does not fit into the Standard Model of physical forces that includes the strong force, the weak force and electromagnetism. This appears to make it reasonable that gravity can be thought of as a part of the immaterial part of the universe constituted by space and time.

It was not too long ago that scientists did not know the universe was expanding, that time was variable and that gravity was a deformation of space. This did not prevent materialists from claiming that everything was matter and energy and nothing immaterial existed. They were obviously wrong about the universe but this did not prevent them from proclaiming the nonexistence of any spiritual realm. However, now it is reasonable to question any of their supposedly certain knowledge about the nonexistence of immaterial things.

Like the universe we humans have our material and immaterial components. Our immaterial part is often called our soul. Like space and time it is not governed by the laws of energy and matter. In its normal condition it, like the universe, is not eternal. However, unlike the universe, it has the possibility of becoming eternal through what is called a second birth. This new birth is a work of the Holy Spirit. In other words, here is a case of the spiritual realm entering the physical realm. And here we can see that immaterial things can influence our physical existence just as the space-time continuum shapes the material events of the universe.

The work of the Holy Spirit in those who will become eternal is the final creation coming into the present creation. It is what Jesus called the kingdom of God. However, this is only the beginning of the road to eternity. The next step which takes place in the present world is what could be called “solidification.” This is the process often called “sanctification” where people destined for eternity began to acquire the “being” required to live longer than nations, longer than the earth, longer than the universe. The step after this is physical death. There is no escaping it. Jesus had to go through it to lead others to everlasting life.

After physical death there is a state of spiritual existence. This seems to take several forms. It is sometimes thought of as a marginal existence in a place called “Hades” (the grave) or it can be, as in Revelation, participation in the eternal praise of God the Father and God the Son. The final stage of our existence is where people either receive a resurrection body in which they will live forever or they are sent to a second death where they cease to exist.

At this point we should ask ourselves why everybody does not urgently seek to become an inhabitant of the final creation. There are several reasons why this is so. Major causes are egotism, atheism, hedonism, intellectualism, and so forth, here are those isms again and they are all deceptions of Satan who seeks the destruction of individuals however he can.

There are reasons other than Satan’s deceits for people making the wrong choice. There are people who dislike the God of the Old Testament and/or the Jesus of the New Testament. We should pause here briefly and consider the mental state of people who think they are qualified to judge the being and purposes of God. Next, we can go on to those who love the things of the world too much. We are told in 1 John 2:16 that the cravings of sinful people, the ambitions for more, and the pride of accomplishments and possessions are not from God but from the world and as such cannot last. They and these things will have no place in the final creation.

Some traditional Christians think people make the wrong choice because of their rebellion against God. This may be flattery because what people seem to object to is the sacrifice of self that is required and the acknowledgment of fundamental defects in themselves. Some of those who go on to the second death are those who do not see any need to be any better than they are.

We do not know why Revelation shows so many people unable to acquire the eternal life that is to be found in Christ. Jesus, though, told his disciples in Matthew 7:13–14 that Christians needed to enter the final creation through a narrow gate and that there would be only a few who found the road to eternal life. He also said there was a wide gate that leads to annihilation. This is the road to the second death. The book of Revelation is a long and dramatic exposition of these words of Jesus. We may not comprehend many of the details but the message is clear. Our choice of the direction of our lives must be always, and in perseverance through all things, along the narrow road.

The final creation we should seek is a new heaven and a new earth. John saw a great and wondrous woman come down to the present world to symbolize God’s purposes for it. In a later vision, chapter 21, John sees a bride descending on the new earth. She is also spectacular. The woman symbolizes the permanent union of Christ with those who inhabit the holy city described as the New Jerusalem.

The symbolism surrounding the bride and the rest of the final creation is complex. It may be best understood as a negation of the present world. In it there will be no death, mourning, pain or any of all the other ailments of the present world. There will be no evil people. They are specifically excluded. The description of the new heaven and earth seems to preclude it being a remaking or repurposing of the present world. This is no return to Eden but an entirely new existence in a completely new reality. In it all is good and everything in it will last forever. It will allow the people there to be what God saw them to be when he envisioned their existence before the creation of the present world.

Some Keys to Christian Maturity

I am sure that somewhere in the television series “Doctor Who” (BBC) the doctor turns to the lovely Clara or another of his female time travelers and says, “Just because something is in plain sight does not mean it is not a secret.” Some keys to the secrets of Christian maturity are plainly outlined in the sixth chapter of Hebrews. This does not mean that many Christians have recognized these for what they are. There is good reason for this.

Verses 4 to 6 can appear to be a warning about Christians losing their salvation and the passage is commonly interpreted that way. However, it also can be understood as a statement that it is impossible for Christians who experience certain spiritual realities ever to fall away from their Christian faith because that would be like they were crucifying Christ again. These five spiritual experiences are the mark of a mature Christian. How do we know this?

The writer of Hebrews tells us at the beginning of chapter 6 that we are going to leave behind “the elementary teachings about Christ and go on to maturity.” Some of the elementary things to be left behind are: “repentance from acts that lead to death, and of faith in God, instructions about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.” Most Christians hardly regard these as elementary teachings so what are the ones that lead to maturity.

The first one is to “have once been enlightened.” This does not mean a onetime experience but that enlightenment comes to mature Christians and remains with them. Paul, in his letter to the Ephesians, prays that their eyes might be enlightened so they would know the hope to which they were called, the glorious inheritance of the saints and God’s incomparably great power for those who believe (Ephesians 1:18-19).

The second part of Christian maturity is to have “tasted the heavenly gift.” It is possible to think of this heavenly gift as God’s grace. However, it is more likely to be a taste of eternal life. We cannot fully experience eternal life now but we can taste it sometimes and know it is surely promised to believers as a gift of God (Romans 6:23).

Sharing in the Holy Spirit is the third experience related to Christian maturity. What Jesus told Nicodemus about the mystery of the action of the Holy Spirit in regard to rebirth (John 3:8) is illustrated by two events described in Acts, as well as in other instances that are described in the New Testament. The first instance was when Phillip went to Samaria. There he preached the good news of the kingdom of God and the name of Jesus Christ. Those who believed were baptized with water but the Holy Spirit had not come upon them. This happened when Peter and John arrived and laid their hands on them (Acts 8:12-17). The second example was when Peter preached in the house of Cornelius. The Holy Spirit came upon those who believed and then they were baptized with water (Acts 10:44-47). It would appear that there is no fixed way that the Holy Spirit comes to believers yet it seems that Spirit must come to any who would be spiritually mature.

The fourth part of Christian maturity is to have “tasted the goodness of the word of God.” Faith comes through the hearing of the word of God (Romans 10:17) but Christian maturity is found by tasting its goodness. And at the end of the list, we find Christian maturity is also shown by the believer tasting the “powers of the coming age.”

I think the writer of Hebrews meant by the coming age the era of the kingdom of God that arrived with the manifestation of the Holy Spirit on the Day of Pentecost. Peter quoted the last days prophecy of Joel (Acts 2:17-21) to the crowd who had gathered as the result of the presence of the Holy Spirit. From this passage we can see that the powers of the coming age that will be tasted by mature Christians include prophecy, visions and dreams. However, this is not the end of the promised abilities. We read throughout the New Testament of disciples having the ability to perform signs and miracles. Presumably people of Christian maturity will also have the power do signs and miracles when and if it suits God’s purposes.

In all these descriptions of Christian maturity there are none that are obtained through physical acts or by sacraments. They are all pictured metaphorically which means they must all be received spiritually. In other words they all come about through the work of the Holy Spirit in us. Paul told the Galatians in Galatians 5:16-26 a number of things about living in the Spirit. Toward the end of the passage (Galatians 5:25) he writes “Since we live by the Spirit, let us keep in step with the Spirit.” It seems that the keys to Christian maturity involve learning to walk in several ways in the awareness and power of the Holy Spirit.

 

Turning Christianity Upside Down

The reformation of American Christianity will, of necessity, cause turmoil and turn the culture of many churches upside down. However upsetting this will be, it is a necessary precursor to any possible positive impacts on American culture. Christianity must be made righteous before its light can shine out in the world. The Gospel of John (John 3:19–20) tells us the people of the world love the darkness of evil and resist being brought into the light of the truth. Only a regeneration of our Christian understandings and practices can produce any hope of us lighting up our darkened world.

When Paul and his fellow Christians left Antioch to bring the light of Jesus Christ into their darkened world they were entering a culture that was not like the present secularized, scientific, and technological environment that now surrounds us. It was a culture that much resembles the contemporary condition of American Christianity. The pagan part of Roman culture followed gods that were of human invention, and traditional myths largely inherited from Greek culture, as well as imports from Eastern and Egyptian religions. The irreligious people advocated a number of conflicting philosophies.

I think it would take a long article to fully justify the previous paragraph, so please just accept my thesis that there is a real correspondence between the Roman culture of Paul’s time and our present Christian culture. If you do that, you can see that the book of Acts contains ideas applicable to our current situation.

C. Kavin Rowe in his book, World Upside Down: Reading Acts in the Graeco-Roman Age writes that the passage describing Paul’s visit to Thessalonica (Acts 17:1–9) sets out three interdependent practices churches must follow if they are going to fulfill Luke’s vision of cultural remediation of a darkened society. These actions are: “the confession of Jesus as Lord of all, the universal mission of light, and the formation of Christian communities as the tangible presence of a people set apart.”

It might be thought all Christian churches would acknowledge that Jesus is the Lord of all that exists in this world and in the world to come. However, what is the reality in our present-day churches. It brings to my mind the parable Jesus told about the tenants of a vineyard that had been left in their care (Mark 12:1–12). The tenants thought they could take ownership of the vineyard because the owner was absent and the people the owner sent to remind the tenants of their obligations had not the owner’s power to enforce them.

The present-day tenants of the Christian enterprise have sought to claim ownership by doing away with the person and teachings of Jesus as set forth in the canonical New Testament and substituting either their own opinions or those of various people, past and present. This is readily evident in people who deny the truth of the New Testament accounts. It is also true of those who remake the gospel in order to attract people to their ministries. It shows up in the portion of Christianity whose image of Jesus is a dead man on a cross. It is also apparent in churches where the empty cross and not God’s love are made the center of preaching and teaching.

Rowe makes the point in his book that when a “moral or metaphysical order is invalidated, a practice whose sense was made in relation to this order literally loses its sense.” What this means, in plain language, is that when Christian churches and institutions move off the bedrock of the being and reality of Jesus Christ their practices of Christianity become nonsensical. This is a strong statement but I suspect it was what had become the situation when Martin Luther nailed his ninety-five theses to the door of the church in Wittenberg. It may be that many of the people who are leaving the practice of Christianity are sensing at some level this disconnect between the reality of their churches and what Christianity really ought to be.

What will happen when part of American Christianity becomes a mission of light to darkened churches should not be a great surprise. John 3:19–21 (English Standard Version) tells us there will be two reactions. Some people will hate the light and resist it so their evil works will not be exposed. Others, who have having been holding to the truth, will come to the light and be seen as people of God.

19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

Judgment is not a popular thought in our culture. I think it is true that some Christians in the past both misunderstood it and overemphasized it. Judgment is not getting zapped by a lightning bolt when we do something wrong. It is choosing darkness when light is available, and having to live with the consequences of that choice. One of the missions of a reformed American Christianity will be to show our nation both the reality of the light and the truly fulfilled lives Christians can live.

According to Rowe, Luke in the book of Acts shows us that Christianity was not to be a reformation of Roman culture but an overturning of it. If we apply this understanding of Acts to American Christianity, we can see that something radical is needed for its reformation. Institutional Christianity swallowed up the converts of the Billy Graham crusades, the Jesus people of the ‘70s, and the men of the Promise Keepers movement. Perhaps a motto for reformation will be “Step out of your Church and enter the Kingdom of God.” This was the essentially the message of the first reformation and I think American Christianity needs as thorough a revision. However, it should be accomplished without all the downsides, such as divisions among the reformers, persecutions, religious wars and so forth.

It is at this point that the formation of tangible Christian communities will be required to show the reality of life in Christ. I think these communities can be virtual (existing on the social media), ad hoc (Christians coming together at particular times and places to accomplish meaningful objectives), and long term (more or less permanent groups of Christians who have chosen to be an expression of the body of Christ). I also think it will need our submission to the leading of Christ and the Holy Spirit as the reformation task is too large and too difficult for our human abilities, no matter how motivated we might be.

 

 

People of a Higher Reality

In a previous post I wrote that Christians are a people of a higher reality. I think I need to explain what I meant.

We can start with our physical reality. This we share with everyone. The evolutionists tell us we are physically descended from primates. I prefer to think we are descended from our ancestors and ascended from primates. It seems to clarify our actual situation. In any case, we are told by atheists, materialists, humanists and secularists that our existence and lives can be entirely explained physically. Fortunately, Christians, and most of the rest of the human species, are not deceived by this claim.

Most people think there is a spirit, a soul or something else immaterial in us. We have, it is thought, a ghost in our electro/chemical/mechanical machines. Further, this ghost is thought to be associated with our minds. The federal government has begun a Brain Mapping Project to learn all that can be known about the function of our minds. I suspect that for some people it is also an attempt to exorcize the ghost and thus justify the materialist explanation.

Jesus told Nicodemus that he must be born again, not physically but spiritually, if he was to understand the things of God. It is this, let me call it, spiritual enhancement that allows Christians to be in more complete communication and relationship with God the Father, Jesus Christ and the Holy Spirit. It is not that the Godhead does not speak to non-Christians but that their ability to hear and understand is very limited. This is why unbelievers find it hard to get much out of reading the Bible while people like John Calvin, Thomas Aquinas, Matthew Henry and many others get so much out of it they can write multivolume commentaries.

Malcolm Muggeridge wrote in The End of Christendom, “I am certain that in eternity when we understand, and no longer see through a glass darkly but face to face, we shall find that all our efforts to convey the reality of our existence are just so much children’s scribble in the light of what it really is.” Muggeridge perfectly expressed my problem in conveying to you the higher reality in which we Christians live. Nonetheless I think I must make a stab at it.

We are told in the book of Revelation of millions and millions of Christians surrounding the throne of God and singing praises to him. These are the people the Son has made for the Father and presented to him as a love gift. We who are still on earth are brought by Christ and the Holy Spirit into this saintly multitude and so become members of the family of God. A part of our higher reality is that we have relatives all over the world and throughout the past. These are our spiritual brothers and sisters to whom we are linked by our relationship to Christ.

Another higher reality for Christians is being able to know the truth of things. Truth, which contemporary philosophy denies even exists, allows us to embrace (symbolically) the lovely woman Wisdom. It is evident those who have help in acquiring wisdom have a better chance of understanding the world we live in. Although, I must admit, Christians have not done as well as we should have in this regard.

Since we have access to truth, we are free to know the untruths in human ideologies. Whatever the social or political pressures to conform to the “spirit of the age,” we are internally emancipated and thus cannot be enslaved by the culture around us. We are not citizens of the city of man but those people who live in the city of God. In this we too are people of a higher reality.

Charles Spurgeon wrote concerning the work of the Holy Spirit in his life, “I trust Him to curb my temper, to subdue my will, to enlighten my understanding, to check my passions, to comfort my despondency, to help my weaknesses, and to illuminate my darkness.” Each Christian has his or her own list of the help needed from the Holy Spirit and each of us receive help as we are made able to incorporate it into our individual lives.

If you want to send a humanist into orbit, tell him or her that Christians are better people than non-Christians. The truth is we cannot legitimately make that claim, but we can say with certainty that each of us is a better person than we would have been without the help of the Holy Spirit. That is, other than our personal relationship with the Trinity, perhaps the best aspect of our higher reality. We are better than we could possibly be if we only had our own efforts to aid us.

If there is a reformation of American Christianity, it will be, in part, because many Christians enter and live in this higher reality. This extra-life is one of God’s many gifts that we receive as a result of his grace and love.