Part 7: Matthew 25:31-46

Our participation in the Kingdom of God is directly connected to our participation in works of justice.

Courage under fire

The date was April 4, 1968. Martin Luther King Jr. had returned to Memphis, Tenn., to advocate for the labor rights of the city's sanitation workers. As he prepared to leave the Lorraine Motel to eat dinner at the home of a local minister, he was assassinated on the motel balcony.

King's assassination represents a stain on the city in which I reside. But more important, it symbolizes the last significant period of church-led justice advocacy in the United States of America.

The 25th chapter of Matthew reveals the mandates for entering the Kingdom of God, continuing Matthew's focus on the parousia or return of Christ. Matthew is convinced that when Jesus comes again, he will examine our commitment to the broader reaches of humanity. In Matthew's portrayal of divine judgment those who feed the hungry, clothe the naked, give water to the thirsty and visit the prisoners will hear the words of divine acclamation: "Just as you did it to one of the least of these who are members of my family, you did it to me." But those who settle for the claims of selfish living, who fail to extend themselves in healing the hopeless and helpless, will be excluded from the benefits of the last judgment.

Our participation in the Kingdom of God is directly connected to our participation in works of justice. Yet justice issues are difficult to find on the agendas of many church institutions.

Properity religion
Christian leaders must resist the temptation to engage in building their own kingdoms. I am appalled at the shift in Christendom that has produced a popular culture of prosperity religion. This new religious perspective measures people's value by the amount of money in their bank accounts. It regards Jesus as a capitalist, and the preacher as the corporate executive who shows us how to remain debt free. Congregations are developed by marketing strategies rather than by a plan of salvation.

Grand cathedrals, family life centers and a host of adorning symbols occupy the attention of our churches. Preoccupation with budgets consumes church agendas. Many congregations offer nice but insular programs, serving only their own membership. Jesus, however, calls us to be part of the universal "Kingdom" of God, a realm that is not definable in human terms.

King observed that our attempt to define God in human terms reduces God to a "cosmic bellhop." I am convinced that our insular approach to ministry is the primary cause of the membership decline in our denomination. It also has left us without an internal theological core for our pursuit of personal and communal transformation. Simply put, our lack of vision beyond ourselves has diminished both the world and the church.

Christian leaders must embrace a vision of the Kingdom of God. The Old Testament prophet Isaiah proclaimed a vision of the wolf and the lamb feeding together (Isaiah 65:25). In the same spirit, Jesus calls us to visit the despised, dejected and demeaned of our society. When our Christian communities embrace the power of Kingdom ethics, we will identify with the suffering of our brothers and sisters. An embrace of Kingdom ethics will allow us to witness beyond our social environments, homes, family, church and racial identities.

Out of the sanctuary
To maintain an effective witness, Christian leaders will have to face the racism both inside and outside the church. We will recognize that we have not embraced God's intentions to provide enough food, shelter and clothing for all people. The spiritual leader's work is not done until all women and men experience fairness in housing and employment.

Only by moving boldly out of our safe sanctuaries can we embrace the challenges our frail humanity presents. King possessed extraordinary Christian courage and commitment. God expects us also to possess the courage to stand boldly for Jesus Christ in a world gone mad. Let us embrace the mandate of Kingdom building in our faith and work.