The Cape Town Commitment 12

The second part of the Cape Town Commitment [The Cape Town Commitment: A Confession of Faith and a Call to Action (Didasko Files)], is a call to action, and its focus is on the world we serve.

Here are the themes of the second section, the section that calls for commitment to these elements: truth, peace, living love, discerning God’s will, humility/integrity/simplicity and partnering.

Today’s post concerns peace, and observe how it works: it is a peace that Christ made (not our efforts) on the cross and it is a peace that Christ is and it is a peace that flows from the cross, and that peace can work into ethnic conflicts, peace for the poor and oppressed, the disabled, and for a suffering creation.

Once again, I stand up and thank God for the comprehensiveness of the CTC and as well for the orientation in a love for God, others, the world and for our commitment to the world God has made. I was encouraged to hear that John Stott truly loved the CTC.

IIB. Building the peace of Christ in our divided and broken world

1. The peace that Christ made

Reconciliation to God is inseparable from reconciliation to one another. Christ, who is our peace,made peace through the cross, and preached peace to the divided world of Jew and Gentile. The unity of the people of God is both a fact (‘he made the two one’), and a mandate (‘make every effort to preserve the unity of the Spirit in the bond of peace’). God’s plan for the integration of the whole creation in Christ is modelled in the ethnic reconciliation of God’s new humanity. Such is the power of the gospel as promised to Abraham.

We affirm that whereas the Jewish people were not strangers to the covenants and promises of God, in the way that Paul describes the Gentiles, they still stand in need of reconciliation to God through the Messiah Jesus. There is no difference, said Paul, between Jew and Gentile in sin; neither is there any difference in salvation. Only in and through the cross can both have access to God the Father through the one Spirit.

A)    We continue, therefore, strongly to affirm the need for the whole Church to share the good news of Jesus as Messiah, Lord and Saviour with Jewish people. And in the spirit of Romans 14-15, we urge Gentile believers to accept, encourage and pray for Messianic Jewish believers, in their witness among their own people.

Reconciliation to God and to one another is also the foundation and motivation for seeking the justice that God requires, without which, God says, there can be no peace. True and lasting reconciliation requires acknowledgment of past and present sin, repentance before God, confession to the injured one, and the seeking and receiving of forgiveness. It also includes commitment by the Church to seeking justice or reparation, where appropriate, for those who have been harmed by violence and oppression.

B)    We long to see the worldwide Church of Christ, those who have been reconciled to God, living out our reconciliation with one another and committed to the task and struggle of biblical peace-making in the name of Christ.

2. Christ’s peace in ethnic conflict

Ethnic diversity is the gift and plan of God in creation. It has been spoiled by human sin and pride, resulting in confusion, strife, violence and war among nations. However, ethnic diversity will be preserved in the new creation, when people from every nation, tribe, people and language will gather as the redeemed people of God. We confess that we often fail to take ethnic identity seriously and to value it as the Bible does, in creation and redemption. We fail to respect the ethnic identity of others and ignore the deep wounds that such long-term disrespect causes.

A)    We urge church pastors and leaders to teach biblical truth on ethnic diversity. We must positively affirm the ethnic identity of all church members. But we must also show how our ethnic loyalties are flawed by sin and teach believers that all our ethnic identities are subordinate to our redeemed identity as the new humanity in Christ through the cross.

We acknowledge with grief and shame the complicity of Christians in some of the most destructive contexts of ethnic violence and oppression, and the lamentable silence of large parts of the Church when such conflicts take place. Such contexts include the history and legacy of racism and black slavery; the holocaust against Jews; apartheid; ‘ethnic cleansing’; inter-Christian sectarian violence; decimation of indigenous populations; inter-religious, political and ethnic violence; Palestinian suffering; caste oppression; and tribal genocide. Christians who, by their action or inaction, add to the brokenness of the world, seriously undermine our witness to the gospel of peace. Therefore:

B)    For the sake of the gospel, we lament, and call for repentance where Christians have participated in ethnic violence, injustice or oppression. We also call for repentance for the many times Christians have been complicit in such evils by silence, apathy or presumed neutrality, or by providing defective theological justification for these.

If the gospel is not deeply rooted in the context, challenging and transforming underlying worldviews and systems of injustice, then, when the evil day comes, Christian allegiance is discarded like an unwanted cloak and people revert to unregenerate loyalties and actions. Evangelizing without discipling, or revival without radical obedience to the commands of Christ, are not just deficient; they are dangerous.

We long for the day when the Church will be the world’s most visibly shining model of ethnic reconciliation and its most active advocate for conflict resolution.

Such aspiration, rooted in the gospel, calls us to:

C)    Embrace the fullness of the reconciling power of the gospel and teach it accordingly.This includes a full biblical understanding of the atonement: that Jesus not only bore our sin on the cross to reconcile us to God, but destroyed our enmity, to reconcile us to one another.

D)    Adopt the lifestyle of reconciliation. In practical terms this is demonstrated when Christians:

  1. forgive persecutors, while having courage to challenge injustice on behalf of others;
  2. give aid and offer hospitality to neighbours ‘on the other side’ of a conflict, taking initiatives to cross barriers to seek reconciliation;
  3. continue to witness to Christ in violent contexts; and are willing to suffer, and even to die, rather than take part in acts of destruction or revenge;
  4. engage in the long-term healing of wounds after conflict, making the Church a safe place of refuge and healing for all, including former enemies.

E)    Be a beacon and bearer of hope. We bear witness to God who was in Christ reconciling the world to himself. It is solely in the name of Christ, and in the victory of his cross and resurrection, that we have authority to confront the demonic powers of evil that aggravate human conflict, and have power to minister his reconciling love and peace.

3.  Christ’s peace for the poor and oppressed

The biblical foundation for our commitment to seeking justice and shalom for the oppressed and the poor, is summarized in The Cape Town Confession of Faith section 7(c). On that basis, we long for more effective Christian action on:

Slavery and human trafficking

There are more people all around the world in slavery today (an estimated 27 million) than 200 years ago when Wilberforce fought to abolish the transatlantic slave trade. In India alone there are an estimated 15 million bonded children. The caste system oppresses low caste groups and excludes Dalits. But sadly the Christian Church itself is infected in many places with the same forms of discrimination. The concerted voice of the global Church must be raised in protest against what is in effect one of the world’s oldest systems of slavery. But if such global advocacy is to have any authenticity, the Church must reject all inequality and discrimination within itself.

Migration on an unprecedented scale in today’s world, for a variety of reasons, has led to human trafficking on every continent, the widespread enslavement of women and children in the sex trade, and the abuse of children through enforced labour or military conscription.

A)    Let us rise up as the Church worldwide to fight the evil of human trafficking, and to speak and act prophetically to ‘set the prisoners free’. This must include addressing the social, economic and political factors that feed the trade. The world’s slaves call out to the global Church of Christ, ‘Free our children. Free our women. Be our voice. Show us the new society that Jesus promised.’

Poverty

We embrace the witness of the whole Bible, as it shows us God’s desire both for systemic economic justice and for personal compassion, respect and generosity towards the poor and needy. We rejoice that this extensive biblical teaching has become more integrated into our mission strategy and practice, as it was for the early Church and the Apostle Paul.[64]

Accordingly, let us:

B)    Recognize the great opportunity that the Millennium Development Goals have presented for the local and global Church. We call on churches to advocate for them before governments, and to participate in efforts to achieve them, such as the Micah Challenge.

C)    Have courage to declare that the world cannot address, let alone solve, the problem of poverty without also challenging excessive wealth and greed. The gospel challenges the idolatry of rampant consumerism. We are called, as those who serve God and not mammon, to recognize that greed perpetuates poverty, and to renounce it. At the same time, we rejoice that the gospel includes the rich in its call to repentance, and invites them to join the fellowship of those transformed by forgiving grace.

4. Christ’s peace for people with disabilities

People with disabilities form one of the largest minority groups in the world, estimated to exceed 600 million. The majority of these live in the least developed countries, and are among the poorest of the poor. Although physical or mental impairment is a part of their daily experience, most are also disabled by social attitudes, injustice and lack of access to resources. Serving people with disabilities does not stop with medical care or social provision; it involves fighting alongside them, those who care for them and their families, for inclusion and equality, both in society and in the Church. God calls us to mutual friendship, respect, love, and justice.

A)    Let us rise up as Christians worldwide to reject cultural stereotypes, for as the Apostle Paul commented, ‘we no longer regard anyone from a human point of view.’ Made in the image of God, we all have gifts God can use in his service. We commit both to minister to people with disabilities, and to receive the ministry they have to give.

B)    We encourage church and mission leaders to think not only of mission among those with a disability, but to recognize, affirm and facilitate the missional calling of believers with disabilities themselves as part of the Body of Christ.

C)    We are grieved that so many people with disabilities are told that their impairment is due to personal sin, lack of faith or unwillingness to be healed. We deny that the Bible teaches this as a universal truth. Such false teaching is pastorally insensitive and spiritually disabling; it adds the burden of guilt and frustrated hopes to the other barriers that people with disabilities face.

D)    We commit ourselves to make our churches places of inclusion and equality for people with disabilities and to stand alongside them in resisting prejudice and in advocating for their needs in wider society.

5. Christ’s peace for his suffering creation

Our biblical mandate in relation to God’s creation is provided in The Cape Town Confession of Faith section 7 (a). All human beings are to be stewards of the rich abundance of God’s good creation. We are authorized to exercise godly dominion in using it for the sake of human welfare and needs, for example in farming, fishing, mining, energy generation, engineering, construction, trade, medicine. As we do so, we are also commanded to care for the earth and all its creatures, because the earth belongs to God, not to us. We do this for the sake of the Lord Jesus Christ who is the creator, owner, sustainer, redeemer and heir of all creation.

We lament over the widespread abuse and destruction of the earth’s resources, including its bio-diversity. Probably the most serious and urgent challenge faced by the physical world now is the threat of climate change. This will disproportionately affect those in poorer countries, for it is there that climate extremes will be most severe and where there is little capability to adapt to them. World poverty and climate change need to be addressed together and with equal urgency.

We encourage Christians worldwide to:

A)    Adopt lifestyles that renounce habits of consumption that are destructive or polluting;

B)    Exert legitimate means to persuade governments to put moral imperatives above political expediency on issues of environmental destruction and potential climate change;

C)    Recognize and encourage the missional calling both of (i) Christians who engage in the proper use of the earth’s resources for human need and welfare through agriculture, industry and medicine, and (ii) Christians who engage in the protection and restoration of the earth’s habitats and species through conservation and advocacy. Both share the same goal for both serve the same Creator, Provider and Redeemer.

About Scot McKnight

Scot McKnight is a recognized authority on the New Testament, early Christianity, and the historical Jesus. McKnight, author of more than forty books, is the Professor of New Testament at Northern Seminary in Lombard, IL.

  • http://www.parkpresbyterian.org/ J. Christy Wareham

    I don’t think the Jewish part is the way Paul talks about it. Jews are already sons and daughters of the covenant, while we gentile Christians have our adoption by Christ and the cross.

  • http://restoringsoul.blogspot.com Ann F-R

    Scot, did they address the reconciliation of male & female in creation, too? I was surprised not to find it in this section, given that the categories sound similar to Paul’s “neither Jew nor Greek, neither slave nor free”, “circumcised or uncircumcised, barbarian, Scythian, slave and free…” I’m puzzled to miss “neither male nor female”. Slavery and oppression of women are addressed, and ethnic reconciliation is addressed. Is gender reconciliation too touchy a topic?


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