Rev. Tatiana Cantarella

Romans 14:1-23

Christian freedom, tolerance and love

For several weeks we've been hearing Paul's teaching in his letter to Romans. We heard that God through the death of His Son overcame our inability to live according to His Law, freed us by His powerful grace from the slavery to sin, an old man and gave us a new mind.  We heard that on the cross God destroyed the power of sin's distortion and gave us freedom to live without internal struggle and hatred. New life by the grace of God became reality for all those who encountered and accepted with repentance and faith the Good News of God in Christ who took upon himself our sin, died but rose again on the third day. And that freedom and convictions that Paul is talking about today directly follow from his teaching about justification by faith that he spent so much time explaining earlier. 

We all have personal convictions and traditions that are deeply engraved into the fabric of our live and our worldview and influence our actions. We often take our personal convictions and traditions very seriously but by doing so we may miss something that is much more important. There is a joke about something like that. A Roman Catholic priest told of his encounter with a mugger in a dark alley—in back of the church at Notre Dame. As the priest was making his way down the alley to his parked car, a man suddenly emerged from the shadows, thrusting the muzzle of a revolver into his ribs demanding, "Hand me your wallet!” Offering no word of protest, the priest immediately began to comply. As he reached into his inside pocket, his clerical collar became evident in the dim light, catching the robber off guard. "Are you a priest?” he exclaimed. "Yes, I am,” the priest replied. "Oh, I don’t rob priests,” the thief responded, "I’m Catholic, too.” Greatly relieved, the priest withdrew a cigar from his inside pocket and offered it to the penitent thief. "Oh, no!” I can’t do that,” the thief exclaimed, "I’ve given them up for Lent.” This thief was a man with convictions, which he refused to violate.

We all have personal convictions and traditions that define the way we act. There were also personal convictions and traditions among the Roman Christians but Paul's words make clear - these convictions were becoming a problem for the unity and relationships in the church. It seems that believers of the Roman church gradually separated into two groups. One of which Paul calls "strong" in faith and the other "weak" in faith. Disputes between the two groups of believers associated with food (which could or couldn’t be eaten), with 'special' holy days, (which could / should be observed or not) and, in passing, with the use of wine.

At we begin I want to note a very important thing - the convictions that Paul is talking about here are something that he classifies as the adiaphora – "things indifferent” - that is the convictions that are not decisive for faith and salvation, which is allowed or permitted to Christians in the church. After all, Scripture gives some very specific commands that are a must for the people of God (for example, worship of God only) and things that are out of question for the people of God (such as murder or adultery). But there are many things that the Scripture does not prohibit nor not permit directly - and God's people have the freedom to do it or not. And it is very important from the outset to understand that the tolerance about which Paul speaks today relates not to any convictions without exception but only those that fall into the category of "Christian liberty". Paul never thought acceptable any willful transgression of clear and direct commandments of God and of the clear teachings of the Gospel. He warned those who did so that they are on a slippery road and will fall unless they repent and change their ways. And because of what Paul says here we can apply his words only to matters that are comparable to those he raises – "things indifferent" for the faith and salvation.

The church in Rome consisted of both the Jews who converted to Christ and the Gentiles. Under the "weak" Paul implies the Jews who believed in the Gospel of Jesus Christ but were not able to abandon what their Jewish culture and faith traditions engraved into their mindset that were largely manifested in the avoidance of unclean food and wine and faithful observance of the Sabbath. That is how for many centuries they have demonstrated their devotion to the Holy God in Whom there is nothing impure or unrighteous. On the other hand, there were Gentiles in the church and also Jews who were so impressed by the idea of justification by grace that they have experienced a deep inner liberation in Christ and were convinced that they were no longer bound by traditions and laws, and could live a new life in the freedom of the Spirit who directs them in the vital matters of faith but gives freedom to the rest. It is those people that Paul calls "strong" in faith and, obviously, it was in this group that He included himself as he says: "all things are allowed for me but not everything is beneficial" (1 Cor. 6:12). It is important to also understand that when Paul refers to some as "weak" in faith he does not mean that their faith is "flawed" or that they have not understood the basics of the Christian faith, or are weak in their Christian stand. He merely says that unlike himself and other Christians they have not yet experienced deeply what kind of freedom is given to them through their faith in God the Creator and the risen Lord Jesus. Paul understands that such conviction means that from now on every food is clean and there is no need to comply with any special holy days, although it is possible to do if such behavior is done out of reverence for God.

That is, in the eyes of Paul between the two groups there are no right or wrong. Both positions he considers acceptable (although he holds only one of them!). But what is unacceptable in his eyes are the disputes between them. On the one hand there is a strict Christian who by virtue of his origin, background, and temperament is very serious about his moral responsibility. As far as this person is concerned – everything around is lost paganism. Accordingly, he concludes: it’s best to stay away from everything pagan (in particular, do not touch the meat, which was quite possibly used in pagan rituals). And imagine that he sees a woman, who calls herself a Christian, buying meat at the market, and that meat obviously got there from a pagan temple. What a shame! What a violation of the foundations of faith! The church must take and urgent action towards her and her family: they need to be condemned!

Meanwhile, this Christian woman is taught about the profound truth that God created and redeemed all things. The whole world belongs to Him, including every piece of meat on not market. She understands that she is called to holiness and a completely different lifestyle than when she was a pagan. But she also understands that the external things (what you can touch and what you cannot, what you can eat and what you cannot) do not constitute the true essence of holiness. She believes that for genuine holiness one has to be completely renewed – that is God’s command. The woman was tired of jokes and judgments of people who are not able to embrace what to her has become one of the main lessons of the Good News. Her opponents seem as narrow minded and unable to see beyond their noses. At some point she may begin to despise them.

But notice Paul condemns both groups because both are inclined to sin against each other! "The weak" (i.e. the stricter group) tends to condemn others for their freedom in Christ, saying: "what a frivolity! Does he not believe in "holiness" that the Lord is calling us in this world? "The strong" (freer group) begins to look at the "weak" with contempt: "How can they be so narrow minded and not understand that God's grace gives freedom to Christians?" Both judge each other, both look down on one another, both are arrogant towards another, considering themselves more right before the Lord and better Christians than the other. And that is what Paul finds unacceptable in the Body of Christ: "Who are you to judge another's servant? His master can decide for Himself whether he stands or falls "(4). "And you? Who are you to despise your brother? We all will stand before the judgment of God "(10).

Judging other Christians on the grounds of the issues that are non-essential for salvation is totally unacceptable, first of all, because judging is the prerogative of God, only He can judge the people (14:4) and by judging another person we put ourselves above God's law. This is a serious problem because while the issues on which we disagree may be small, how we enter into the battle to impose on others our personal convictions is a very serious thing! Secondly, when judging others we are neglecting our own convictions and behavior before God (5-12). It is our own convictions that we are called to evaluate and test before God - for it is for them that we will answer to Him, not for the convictions of our brothers and sisters!

It’s not hard to see that in the modern church most of the battles are going on because of what Paul would consider as "things indifferent”! How often do we also raise cultural and ethnic barriers to reject someone who does not fit our idea of right tradition and Paul would gently but firmly remind us that we all are serving one Lord and to Him we have to give account! And to this day controversy about food and holidays plagues the Christian church: the disputes between the Orthodox who are fasting and Protestants who do not consider fasting essential for faith, between those who always pray before meals and those who do not. Between those who want to celebrate also March 8 and Valentine's Day in the church, and those for whom the only acceptable holidays are religious or even only Easter and Christmas. Or when church fellowship is ruined because of whether a woman can wear pants and makeup, and the man earring, whether we can sing in the church only with an organ or can use modern instruments. Whether it is spiritual to read the Bible in a modern translation, or only in King James? Can I pray while sitting or must honor God by standing? Is it a sin if a woman entered the church with her head uncovered, while a man, on the contrary, in a hat?

This list could be endless. But Paul is very clear - what is not a clear, direct commandment of God is only a personal view, conviction or tradition and should not become the cause of the destruction of the unity of the church and the mutual dislike of Christians. And then Paul particularly appeals to those who share his view of Christian freedom, to the "strong" and says: "you are free to do a lot of thing but it is better for you not to do anything that could disturb your brother or sister, or to cause them to sin against their conscience. I know - thanks to my life in the Lord – that there is nothing unclean in itself but if you upset my brother because you eat some food, you do not practice the law of love. So do not ruin by your freedom the one for whom Christ died. The "strong" is not mistaken believing that they have freedom. But they are wrong if using their freedom without regard to what impact it may have on those whom Paul calls the "weak" brothers and sisters - those for whom Christ died. The strong must set their priorities right - God's kingdom values take precedence over personal interests and pleasure. "For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit" (14:17).

God is pleased by those who serve Christ by seeking what is indeed central to the kingdom of God: righteousness - that is, not to be slaves of sin but being transformed by the renewing of our mind, knowing the will of God that is good and acceptable and perfect. Peace - that is, unity and harmony in the body of Christ. When those are present – joy results. Paul stands for freedom in Christ, he is all for it but even more he stands for peace and mutual encouragement. The "strong” should care more about the growth of the church and of their brothers and sisters than for their own freedom and spiritual advancement. Paul wants those who (like him)believe deeply in the truth of Christian freedom to have a clear conscience in the future about how they used this freedom –out of love and care for the growth of the community. Because if a "weak" will follow his example but still doubting the correctness of these actions, he would act against his conscience, i.e., he will sin because his own conscience would condemn him for acting against his convictions.

Freedom is great but love is even more important! In today's world people love to talk about their rights and Christians are too quick to bring these attitudes into the church. But the spiritual health of the community is much more important than our personal rights. The freedom that God gave us through the death of His Son Jesus is a priceless gift but it is a freedom to live according to God's will not to our own will. And as Martin Luther said it well in his book "On Christian Freedom": "A Christian is a most free lord of all, subject to none. A Christian is a most dutiful servant of all, subject to all."

It is so appropriate that we hear these words now during Lent, which can become for us an opportunity to practice Christian love, abandoning our preferences for the sake of our brothers and sisters. As the prophet Isaiah reminded the people of Israel that the true fast is not a refusal of food but accepting a call for just and loving deeds: "Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry…Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the LORD will be your rear guard” (Isaiah 58:6-8). So true Christian freedom is like that of Christ – willingness to deny ourselves our right to freedom for the good of our neighbor in knowledge that it was the Lord Jesus and not us who was given by God a right to judge the living and the dead, and before whose judgment every man, woman and child will one day stand.

Let us pray then: Lord, try my heart, show me those of my convictions and freedoms, which cause harm to my brothers and sisters, my neighbor, and test whether I am true to You and to the essentials of faith, fill me with love and patience towards those who disagree with me and humility not to judge and not look down on others."