Chapter 9 - The Kingdom of God in Action

Really - I can add very little to the discussion presented by Drane, and to the words offered by others. Therefore, I present:

"Sometimes, as in a few of the law codes of the ancient Middle East, the rule system of religious beliefs...By the time of Jesus many, if not all, of the specific laws of Hebrew scriptures had been rendered obsolete by cultural changes taking place in Palestinian society...The updating of the Law had been undertaken with some enthusiasm by the Pharisees, who saw the need for change if traditional ways were to continue to be held...The Pharisees were the people with whom Jesus most often found himself [sic] in conflict." (p. 151)

"[That] only left more scope for later rule-makers, who had even developed regulations prescribing exactly which parts of the hands should be washed to preserve ritual purity...A person could appear exceedingly righteous by observing various minor rules and regulations, while side-stepping the central challenge of the Old Testament to 'Love the Lord your God' and 'love your neighbor as you love yourself' (Mark 12:30-31)." (pp. 156-157)

"Jesus did not understand God as an abstract force, requiring the observance of stringent regulations, but as a personal being with whom people could have a loving and empowering relationship." (pp. 158-159)

"Jesus' teaching was not a law, but an ethic of freedom. Consequently, Jesus did not burden his followers with rules and regulations, but gave them principles and guidelines by which to structure their lives...Here, as in most other aspects of his [sic] teaching, Jesus provided his [sic] disciples with a compass from which they could get their bearings, rather than a map, which would provide them with specific directions." (p. 166)

How did the Church that Christ formed take on flavors of the Pharisees?. Here is a very small sampling of various church/denominational rules I found on their websites. I won't tell you what belongs to whom, but you may figure some of them out:

Standing versus sitting: When should you definitely stand? Always during the Gospel reading, the Little and Great Entrances, the Anaphora, the distribution of Holy Communion, whenever the priest gives a blessing, and the Dismissal. In many parishes, the Divine Liturgy books in the pew have suggested times when sitting is acceptable. Follow those instructions (it’s probably safer than to follow what the people are doing in the first couple of rows). When in doubt, stand. It is never wrong to stand in church.

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Crossing of legs: Should we cross our legs in church? No. Not because it is “wrong” to ever cross legs, but rather because it is too casual — and too relaxed — for being in church.

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Greeting a Priest or Bishop: The proper way to greet a priest or bishop is to ask his blessing and kiss his right hand? How do you do this? Approach the priest or bishop with your right hand over your left hand and say “Father (or “Master” in the case of the bishop), bless.” [He will make the sign of the cross, and place his right hand over yours.] This is much more appropriate (and traditional) than shaking their hands.

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Canon 844 (c.671 in the Code of Canons of the Eastern Churches) 2. Whenever necessity requires or genuine spiritual advantage suggests, and provided that the danger of error or indifferentism is avoided, it is lawful for the faithful for whom it is physically or morally impossible to approach a Catholic minister, to receive the sacraments of penance, Eucharist, and anointing of the sick from non-Catholic ministers in whose churches these sacraments are valid.

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WHEREAS, Years of research confirm biblical warnings that alcohol use leads to physical, mental, and emotional damage (e.g., Proverbs 23:29-35); and
WHEREAS, Alcohol use has led to countless injuries and deaths on our nation's highways; and

WHEREAS, The breakup of families and homes can be directly and indirectly attributed to alcohol use by one or more members of a family; and WHEREAS, The use of alcohol as a recreational beverage has been shown to lead individuals down a path of addiction to alcohol and toward the use of other kinds of drugs, both legal and illegal; and

WHEREAS, There are some religious leaders who are now advocating the consumption of alcoholic beverages based on a misinterpretation of the doctrine of "our freedom in Christ"; now, therefore, be it

RESOLVED, That the messengers to the Southern Baptist Convention meeting in Greensboro, North Carolina, June 13-14, 2006, express our total opposition to the manufacturing, advertising, distributing, and consuming of alcoholic beverages; and be it further

RESOLVED, That we urge that no one be elected to serve as a trustee or member of any entity or committee of the Southern Baptist Convention that is a user of alcoholic beverages.

RESOLVED, That we urge Southern Baptists to take an active role in supporting legislation that is intended to curb alcohol use in our communities and nation; and be it further

RESOLVED, That we urge Southern Baptists to be actively involved in educating students and adults concerning the destructive nature of alcoholic beverages; and be it finally

RESOLVED, That we commend organizations and ministries that treat alcohol-related problems from a biblical perspective and promote abstinence and encourage local churches to begin and/or support such biblically-based ministries.

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There is only one condition previously required of those who desire admission into these societies: "a desire to flee from the wrath to come, and to be saved from their sins." But wherever this is really fixed in the soul it will be shown by its fruits.

It is therefore expected of all who continue therein that they should continue to evidence their desire of salvation,

First: By doing no harm, by avoiding evil of every kind, especially that which is most generally practiced, such as:

The taking of the name of God in vain.

The profaning the day of the Lord, either by doing ordinary work therein or by buying or selling.

Drunkenness: buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity.

Slaveholding; buying or selling slaves.

Fighting, quarreling, brawling, brother going to law with brother; returning evil for evil, or railing for railing; the using many words in buying or selling.

The buying or selling goods that have not paid the duty.

The giving or taking things on usury—i.e., unlawful interest.

Uncharitable or unprofitable conversation; particularly speaking evil of magistrates or of ministers.

Doing to others as we would not they should do unto us.

Doing what we know is not for the glory of God, as:

The putting on of gold and costly apparel.

The taking such diversions as cannot be used in the name of the Lord Jesus.

The singing those songs, or reading those books, which do not tend to the knowledge or love of God.

Softness and needless self-indulgence.

Laying up treasure upon earth.

Borrowing without a probability of paying; or taking up goods without a probability of paying for them.

It is expected of all who continue in these societies that they should continue to evidence their desire of salvation,

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F 8 Of church bells

1. In every church and chapel there shall be provided at least one bell to ring the people to divine service.

2. No bell in any church or chapel shall be rung contrary to the direction of the minister.

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B 10 Of Morning and Evening Prayer in cathedral churches

In every cathedral church the Common Prayer shall be said or sung, distinctly, reverently, and in an audible voice, every morning and evening, and the Litany on the appointed days, the officiating ministers and others of the clergy present in choir being duly habited.