Cletus Hull

I learned in youth ministry... God is Still in Control!

6/15/2018

I want to tell you about a youth ministry story in which I learned about the faithfulness of God. About thirty years ago, two other churches, Fairhill Manor and Taylorstown Christian Churches joined our church, First Christian Church, Marianna in planning an overnight trip to Cedar Point Park in Ohio. We met at the Fairhill Manor parking lot in Washington, PA. About fifty (youth and adults) were driving on this four hour trip to the amusement park. We had ten cars to keep together. As we began driving north on Interstate 79 in Pennsylvania, and as you know, some folks drive faster than others (you know like, 70 mph and others 55 mph!) Eventually, we all became separated from each other. By the time we arrived at the Ohio state line toll booth, some of the faster cars drove on without us. I didn’t even know where Cedar Point was. We were just following the cars and now we are lost! I searched for several hours. We couldn’t find anyone. No one had cell phones. The only means of communication we had was a CB (that was like having the internet today). Still, we couldn’t find the people who knew how to drive to the amusement park. Eventually, I stopped at a church to call back to Washington, PA to find someone who may know their whereabouts. I couldn’t get in touch with anyone. No one answered at the church. The three kids who were in my car, went into the church sanctuary to look around and pray. As I gathered everyone to leave, we drove out of the church parking lot. This church had one of those big marquees by the road. I can’t remember the name of the church but it had a well-known phrase on the sign. The phrase said,

“GOD IS STILL IN CONTROL!”

The young man, who was sitting in the back seat of my car said, “Hey, pastor, do you see that sign?” I was frustrated at the time and really didn’t want to read it. He chirped out,

“Well he better be, because you’re sure not!” They laughed!!

We finally found everyone (the next day) but it was a moment I will never forget. I am glad a young boy could teach me about the faithfulness of God. It’s a thought that has helped me for 30 years, ever since I’ve been in the church ministry. God better be, because I'm sure not!

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The Healing Power of Symbols as a Christian Chaplain in a Psychiatric Hospital

5/15/2018

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For twenty-nine years I have served as a chaplain at two Pennsylvania state psychiatric hospitals. I recall the first moment that I arrived on the hospital campus, just one day after my ordination in the Christian ministry in 1989, and since that time, it has been a joy to serve in this specialized vocation. The unique challenges and benefits of this work have created many rewarding moments. I would like to discuss one area of ministry that has grown in my chaplaincy. The power of symbols pertains specifically to the importance of the study of theology in the church and the academy.

THE POWER OF SYMBOLS

I discovered that we may call symbols—sacraments, ordinances, or a point of contact. Your faith tradition may have a different name; nevertheless, spiritual symbols are a concrete means to reach and touch the Transcendent God.

For many years I have been a member of The Pennsylvania Society of Chaplains. This group provides various continuing education seminars. At one meeting, a professor from a reformed Christian perspective addressed the need for God to be God and for us chaplains to not execute God's plan. He reminded us, "We don't heal, God heals. We do not need to make things happen, God makes them happen."

Then, he suggested this thought, which I wrote down:

"If you want to make every hospital visit a success, you need to bring these five symbols with you into the room—healing oil, holy communion, the Bible, laying on of hands and prayer. Ask the patient if they would receive these symbols of God's presence and watch the Lord work."

I was advised that by utilizing these five scriptural symbols, people would sense that they had received ministry; therefore, I would not need to worry about my inelegant comments. The power that these symbols represent would accomplish what was needed. Reading an open Bible, anointing with oil or grasping one's hand in prayer surpasses anything I could achieve with my initiative. "We cannot do it. Let God bear the load of ministry!" the professor would reiterate. Ministry is about the God who acts in human beings. For many in our profession, it takes deep courage to say, "I can't do this myself." The symbols unveil concrete expressions of the Lord that people touch and hold with their faith. These Bible-honored symbols are points of contact connecting us with God.

I recall one chaplain's spiritual support group that he modestly named, The Psalms. His sole intention was to recite the lament psalms with whoever attended. The group never lacked an audience. In fact, patients could not wait to arrive. Additionally, they read aloud certain passages of the Bible that affected our spiritual lives—such as Psalm 23, the Lord's Prayer, etc. When we announced over the loud speaker that a service with Holy Communion was being offered, more people came to these occasions than the regular worship services. Numerous patients desired to be anointed with oil as well. Certainly, we have experienced this divine power whether we consciously know it or not. Symbols of faith employ the five senses to associate with spiritual convictions and draw us closer to the original faith that touched our soul. That is the power of symbols!

The power of forgiveness, prayer, and symbols operate tremendously in the hard places of ministry. Because of their divine origin, I believe they demonstrate and release God's healing power. As a chaplain or a lay minister in the Christian faith, we minister the life of Christ, who brought wholeness to a fragmented world. This area of ministry—symbols—represents that God is the ultimate Healer, while we humbly share as the conduits of God's wholeness in humanity. Without a doubt, chaplaincy is a front row seat and a privileged place where we watch God work as we stand back and give him the glory!

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HONEST DOUBTS CAN TURN INTO FAITH LEARN TO LOVE THE QUESTIONS!

5/23/2017

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“Be patient toward all that is unresolved in your heart,
and try to love the questions themselves.”
Rainer Maria Rilke (poet)

Questions? Whys? Why does this happen to me? We do not always know the answers to our ‘whys.” Many sages and philosophers throughout history have found their greatest source of strength in…the questions.

In the Scriptures, after the Resurrection of Jesus, we read about Thomas, who unfortunately has been nicknamed--Doubting Thomas. The Bible says, in John 20:24-25:

Thomas one of the Twelve, was not with the disciples when Jesus came. So, the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”
Thomas missed the first meeting with Jesus and the disciples, so he needed evidence for believing that Jesus rose from the dead. In other words, just like us, he had questions. Like many of the characters in the Bible, he was a portrait of us all!

Some folks believe that questioning is a lack of faith, but that is not so. Unknowingly, some who tell others to ‘not doubt or question’ probably acquired their strongest beliefs and values through their questions. Questioning is a life-long process and it’s only through the questions that we will discover satisfaction in life.

Although the concept of questioning appears frustrating at times, the process teaches us that these very thoughts may be the source of motivation to find the answers.

Returning to the Scriptures, Jesus appeared to Thomas when he was with the disciples again. The Lord gave him evidence for his faith when he said, “Put your finger here Thomas; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

Thomas said to him, “My Lord and my God!” (John 20:27-28, NIV).

Church tradition tells us that Thomas eventually traveled to India to spread the Gospel of Jesus Christ. In fact, there is a famed church in India named after Thomas, which many believe the disciple came to share God’s love for all people.

That doesn’t sound like a doubter to me, but a real believer. This all came by way of honest doubts, which God can turn into real faith!

Therefore, learn to love the questions!

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Holy Communion at Trinity Church

8/9/2016

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For us at Trinity, Holy Communion is a precious moment. For many, it remains the high point of the cross in worship. We are one of the few Protestant churches that serve communion every week. I know our sacramental friends call it the Eucharist which comes from a Greek work that means "thanksgiving," thus, the Great Thanksgiving. It is a vertical relationship with us and the Lord. A horizontal connection with brothers and sisters in Jesus. Place both vertical and horizontal together and you have the cross. Our praise to God for His sacrifice upon the cross.

In our denomination, the Christian Church (Disciples of Christ), we call it the Holy Communion--communing with one another and with the Lord. On many occasions I had shared with folks at Trinity that I only have one sermon, and it is about a cross (I Cor. 1:18).

I believe the Holy Communion has through faith, great power for our soul and body. It is indicated in I Corinthians 11 that some of the Corinthians were taking the cup and the bread unworthily. They were just eating/drinking and missing what it was all about. Their sicknesses were not being healed. Some died before their time. They were not grasping the meaning of His Body and their relationship with one another. There was division in the church. Fussing and quarreling among the church members. It was as if they were cut off from the forgiveness and healing the Lord could give in Holy Communion.

So we receive Holy Communion believing in the Lord's presence to heal and forgive. We love to take the Holy Communion. We love to take it often for many reasons, not the least of which it is a sacrament, a point of contact, to release our faith to God and love the brethren--to heal and forgive. Communion is the Lord's Table--He set the table. His grace! We do not need a list of items to check off to receive His grace. He welcomes all who desire to come to know Him deeply and share in His life.

That's what I believe the Holy Communion means to us at Trinity. We can experience healing and forgiveness every time we share. It is the cross and the Blood of Jesus cleansing us from all sin (I John 1:9). That is the meaning and reality of the words,

"This is my Body and Blood I give to you"

In Christ alone,

Pastor Cletus

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In Search of Certainty

4/20/2016

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IN SEARCH OF CERTAINTY

Humans have always had a curiosity to discover the unknown. For this reason, the rise of the enlightenment offered the historical-critical method of interpreting scripture. The age of reason promoted by Kant and Descartes crept into the hermeneutics of biblical study. Descartes promoted that “doubt, not faith, was to be the path to knowledge…every claim to truth was to go through critical analysis.”[1] This belief led to an obsession with nihilism and questioned whether certainty could be discovered. Regrettably, with the rise of liberal theology, the search for the historical Jesus created a divide between the authentic Jesus and the Jesus of faith.

            A prime example of enlightenment and the historical-critical practice was the advancement of Rudolph Bultmann’s writings. He detailed in his book Kerygma and Myth that “the New Testament is essentially mythical in character.”[2] Because the enlightenment did not accept the supernatural breakthrough of God, Bultmann “demythologized” the Bible. Larry Helyer wrote, “the intent of demythologizing is to recover the kerygma’s existential message.”[3] Thus, Bultmann proposed that basic Christian doctrines such as the virgin birth, miracles and resurrection were part of the pre-scientific worldview. At best, such ideas were fanciful to the contemporary mind. Bultmann continued,

            Now that the focus and laws of nature have been discovered, we can no longer believe in spirits, whether good or evil. The miracles of the New Testament have ceased to be miraculous.[4] He found it difficult to obtain a satisfactory solution to our postmodern theological questions. As a child of the historical-critical school, he challenged the authority of the Bible as the Word of God in the existential world. Helyer commented, “one unintended consequence of the Bultmannian agenda was the ‘death of God’ fad during the 1960s made popular by such figures as Bishop A.T. Robinson, Paul Altizer and Paul Van Buren.”[5] His publications influenced many contemporary theologians to not accept Christianity as a historical faith.

            Liberal scholars contend that Paul was “an innovator in his Christology.”[6] However, evangelical scholarship has confronted these deadly opinions. Commentators in the vein of Anthony Thieselton have clearly examined the unity of the scriptures. In The Living Paul, Thieselton noticed numerous similarities with Jesus the man and Paul’s teachings on the key topics of grace, love, and women.[7] The growth of evangelical scholarship has revealed the faulty presuppositions of enlightenment thinking. Helyer asserted that not only did “an evangelical approach presuppose the inspiration and authority of Scripture,”[8] but also it was an indispensable premise for Christian belief.

            Evangelical biblical theology approached scripture as a consistent unity in its diversity. The Bible communicated God’s purpose in history and life through people. The unity of scripture was discerned in one Person, Jesus Christ who stood at the center of God’s redemptive history. Helyer disputed the “contention that Paul never actually affirmed that the exalted Lord Jesus personally preexisted and had an active role in creation is simply unconvincing.”[9] Others believed that Paul created a divine Christ from the simple man who taught high ideals. Yet, nothing could be further from the truth when Jesus explicitly proclaimed that he and his Father were one. For “in Paul’s mind Christ was equated with the wisdom of God and the Word of God.”[10] Thus, “biblical theology is the culmination of an intensive, systematic study of the Christian canon, Holy Scripture. It summarizes the message of the Bible and articulates it leading themes and ideas in a coherent, organized manner.”[11] The suspicion inherent with the historical-critical method must be critiqued by the overarching theme of God’s kingdom authority in scripture.

            As a pastor-scholar, I recognize that sermons and doctrine stand under the authority and influence of scripture. Biblical theology “is the lifeblood of the church. There is unquestionably a correlation between the pastor’s grasp of biblical theology and the spiritual vitality of the parishioners.”[12] My passion remains to vibrantly guide the church and academy to embrace a historical faith that changes lives for Christ. Indeed, a thinking faith led by the Spirit can produce sanctified people. John Webster affirms that “Christian theology of holiness is an exercise of holy reason.”[13] There is no greater joy for a pastor than to mentor a congregation in this vital direction of faith. I remain, therefore, a pastor-scholar in search of the certainty found in Holy Scripture and Jesus, the Messiah.


                [1], Lesslie. Newbigin. Proper Confidence: Faith, Doubt & Certainty in Christian Discipleship. (Grand Rapids: Eerdmans, 1995), 21.

                [2]Rudolph Bultmann. ed. H. W. Bartsch, trans. R. H. Fuller, Kerygma and Myth: A Theological Debate. (New York: Harper & Row, 1961), 1.

                [3]Larry R. Helyer. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology. Downers Grove: InterVarsity Press, 2008), 64.

                [4]Bultmann. 5.

                [5]Helyer. 67.

                [6]James D. G. Dunn. (ed.) The Cambridge Companion to St. Paul. (Cambridge: Cambridge University Press, 2003), 197.

                [7]Anthony C. Thiselton. The Living Paul. An Introduction to the Apostle’s Life and Thought. (Downers Grove: IVP Academic, 2009), 4-9.

                [8]Helyer. 79.

                [9]Helyer. 303.

                [10]Thiselton. 48.

                [11]Helyer. 19.

                [12]Helyer. 43.

                [13]John Webster. Holiness. (Grand Rapids: Eerdmans, 2003), 10.

BIBLIOGRAPHY
Bultmann, Rudolph. Kerygma and Myth: A Theological Debate, ed. H. W. Bartsch, trans. R. H. Fuller, New York: Harper & Row, 1961.

Dunn, James D. G. (ed.) The Cambridge Companion to St. Paul. Cambridge: Cambridge University Press, 2003.

Helyer, Larry R. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology. Downers Grove: InterVarsity Press, 2008.

Newbigin, Lesslie. Proper Confidence: Faith, Doubt & Certainty in Christian Discipleship. Grand Rapids: Eerdmans, 1995.

Thiselton, Anthony C. The Living Paul. An Introduction to the Apostle’s Life and Thought. Downers Grove: IVP Academic, 2009.

Webster, John. Holiness. Grand Rapids: Eerdmans, 2003.

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Evangelism by playing Football

2/25/2016

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Evangelism for me, requires reaching into the other person’s world. The apostle Paul penned,

“When I am with those who are weak, I share their weakness, for I want to bring the weak to Christ. Yes, I try to find common ground with everyone, doing everything I can to save some. I do everything to spread the Good News and share in its blessings” (1 Corinthians 9:22-23, NLT).

My initial efforts in the ministry began with the youth. I was a pastor of a small church. My resources limited my dreams. How could I do what bigger churches accomplished? So, I started the youth ministry in Marianna PA from scratch-with no resources.

One day, I peered out the parsonage window and watched a group of young teenage boy playing football. I noticed that there was one fellow who bullied the others. He would push them over when they weren’t aware he was behind them. I walked outside to watch and they asked if I wanted to be involved. I thought, “No, I’m not going get beat up by a bunch of teenagers,” but then, I thought better. I know that I needed involvement in their life if they would ever consider anything I would say or do. They placed me on one of the teams. The other side kicked off. Low and behold, the pigskin rolled right to me. I picked up the ball and started running. Out of the blue, the only kid running full force at me was the bully. We collided into each other and he fell over while I stumbled into the make-shift end zone. Embarrassed, he got up and left. Almost immediately, all these boys became a part of the youth ministry at the church.

Through the years, the youth ministry developed in many ways. I was involved in church camp, music ministry, bible studies, retreats, and mission trips. It changed my life! I loved it! Although I had no idea what I was doing, I knew God could use the youth at the Marianna church. I believed I could connect with them and be their pastor. My experiences in youth ministry taught me to be dependent on God to reach, touch, and bless the lives of the young people I’ve met. Here is the principle I learned from that experience that I apply in all my ministry:

If I want people to be interested in what I say as a preacher,
I need to be involved and interested in what they say and do, FIRST!

Again, evangelism commences with my sincere concern and engagement with others lives, no matter, their issues or backgrounds. John 3:16,17 (The Message) says,

This is how much God loved the world: He gave his Son, his one and only Son. And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life. God didn’t go to all the trouble of sending his Son merely to point an accusing finger, telling the world how bad it was. He came to help, to put the world right again.

The GOOD NEWS of Jesus spreads first by embracing the lives of others. This is truly, what I believe the Incarnation of Jesus was all about. God with us!

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THE TASK OF THE CROSS IN THE LIFE OF A PASTOR AND SCHOLAR

11/21/2015

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THE TASK OF THE CROSS IN THE LIFE OF A PASTOR AND SCHOLAR

As a pastor-scholar and professor of New Testament, I recognize that my sermons and lectures must stand under the authority and influence of scripture. Biblical theology as defined by Larry Helyer “is the lifeblood of the church. There is unquestionably a correlation between the pastor’s grasp of biblical theology and the spiritual vitality of the parishioners.”[1] My passion remains to vibrantly guide the church and the academy to embrace a historical faith that changes lives for Christ. Indeed, a thinking faith led by the Spirit can produce a sanctified people. John Webster affirms, “Christian theology of holiness is an exercise of holy reason.”[2] There is no greater joy for a pastor than to mentor a congregation and students in this vital direction of faith.

            After the fall of humankind in Genesis, God initiated his redemptive plan. The canon of scripture contains God’s eternal reach for his creation. Basic study of the Bible must include a total understanding of both testaments. Commentator John Bright declared in The Kingdom of God that the “Old Testament and New Testament stand together as the two acts of a single drama.”[3] The supreme mark of the coming of Christ was his introduction of the Kingdom of God to earth. In his three years of ministry he preached, taught and healed (Matt. 9: 35) and transmitting the Good News of the Old Testament prophets (Isa. 52:7) and the kingdom to humankind. In essence, “Jesus understood his ministry in terms of the in breaking of the Kingdom of God.” [4] The kingdom provided “the miracle of the divine life among [us]. It is …the supernatural work of God’s grace.”[5] In addition, to the apostle Paul, Jesus was the Son of God, equating Jesus with God and the kingdom (Phil. 2:5-11; Col. 2:9).

            The centrality of the cross was Christ’s focus as Hebrews 12:2 proclaimed, “for the joy that was set before him he endured the cross.” Multiple scriptures speak of his ultimate aim to suffer on the cross and absorb the sins of the world (Mark 9:30-32; 10:32-34; 10:45; 14:24; Luke 18:31-34. As Luke the gospel writer penned, Jesus’ face was “set like flint” (cf. Isa. 50:7; Luke 9:51) toward Jerusalem. This determination fueled his passion to save the world by his death on the cross.

            The preaching of the cross was Paul’s theme (1 Cor. 1:18). James Dunn writes, “Christ crucified and raised’ was at the heart of the gospel transmitted to Paul by his predecessors.”[6] The apostle boldly admitted that he only preached Christ crucified (I Cor. 2:5) and “is supremely a theologian of the cross.”[7] (Gal. 6:14; 1 Cor. 1:18). As a result, the Gospel led to the cross, by which one was saved (Rom. 10:15; 1 Cor. 15:1-3, 3-7). Dunn remarks, “the focal point of Paul’s gospel is the death and resurrection of Christ. The death of Christ is salvific, that is Christ crucified ‘for us,’ ‘for our salvation.’”[8] Thus, the kingdom culminated in Jesus and his death on the cross (Phil. 2:5-11).

            In conclusion, my ministry as a pastor and professor believes that all theology must lead to the cross. Certainly, “the wisdom of the cross will outlive postmodernism in all its forms.”[9] The redemptive history of the Bible on the coming kingdom is made known in the cross. Consequently, the renewal of all creation to its original state is the goal of God’s redeeming works (Rom. 8:22) and his eschatological purpose will be accomplished in his eternal kingdom!

[1] Larry R. Helyer. The Witness of Jesus, Paul, and John: An Exploration in Biblical Theology. (Downers Grove: InterVarsity Press, 2008), 43.

                [2]John Webster. Holiness. (Grand Rapids: Eerdmans, 2003), 10.

                [3]John Bright. The Kingdom of God. (Nashville: Abingdon Press, 1953), 197.

                [4]Helyer. 398.

                [5]George Ladd. The Gospel of the Kingdom. (Grand Rapids: Eerdmans, 1958), 64-5.

                [6] James D. G. Dunn. (ed.) The Cambridge Companion to St. Paul. (Cambridge: Cambridge University Press, 2003), 177.

                [7]Helyer. 387.

                [8]Dunn. 183.

                [9] Anthony C. Thiselton, The Living Paul. An Introduction to the Apostle’s Life and Thought. (Downers Grove: IVP Academic, 2009), 162.

BIBLIOGRPAHY

Bright, John. The Kingdom of God. Nashville: Abingdon Press, 1953.

Dunn, James D. G. (ed.) The Cambridge Companion to St. Paul. Cambridge: Cambridge University Press, 2003.

Helyer, Larry R. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology. Downers Grove: InterVarsity Press, 2008.

Ladd, George. The Gospel of the Kingdom. Grand Rapids: Eerdmans, 1958.

Thiselton, Anthony C. The Living Paul. An Introduction to the Apostle’s Life and Thought. Downers Grove: IVP Academic, 2009.

Webster, John. Holiness. Grand Rapids: Eerdmans, 2003.

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Suffering, Glory, Persecution, and the Coming of Christ

10/6/2015

Suffering, Glory, Persecution and the Coming of Christ

For centuries, Christ’s parousia has intrigued the church as a stimulating topic of discussion. Ever since the two angels announced to his disciples, “why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11),[1] Christians have sought to maintain an awakened readiness of his return. However, the key themes of suffering and glory have gained insufficient attention concerning his coming. This blog attempts to unpack the meaning of both issues in Paul’s eschatological discourse of his second epistle to the Thessalonians. The apostle’s teaching endeavored to convey hope in the midst of suffering. Today, believers throughout the world are experiencing persecution and martyrdom for their faith in Jesus. My thesis remains to affirm the promise that Christ’s salvation calls us to “stand up and raise your heads, because your redemption is drawing near” (Luke 21:28) as Christians will suffer awaiting his coming. The apostle Paul writes in 2 Thessalonians 1:5-8:

5 This is evidence of the righteous judgement of God, and is intended to make you worthy of the kingdom of God, for which you are also suffering. 6 For it is indeed just of God to repay with affliction those who afflict you, 7 and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified by his saints and to be marvelled at on that day among all who have believed, because our testimony to you was believed. 11 To this end we always pray for you, asking that our God will make you worthy of his call and will fulfil by his power every good resolve and work of faith, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Two vital threads of theology intertwine this eschatological passage of scripture. First, there is the connection between suffering and glory, and yet, this theme is not new to Paul. He writes of a “Calvary and Pentecost” experience on several occasions in his epistles (Galatians 3:13-14; 4:4-7; Philippians 3:9-10). There is irony announcing that tribulation produces God’s glory because if God is in control, these afflicting events should not be happening. However, Paul’s writings teach that the experience of suffering comes before the glory. It is in suffering in and for Christ that leads a believer along the kingdom path. There cannot be one without the other. 1 Peter, also written to Christians who suffered for Christ, contained a word about suffering and glory (1 Peter 1:6-7, 10-11; 4:12-14); thus, the concept was not only Pauline, but a teaching the other apostles knew and experienced. So suffering and glory, tribulation and the kingdom, belong inseparably to one another in the life of a Christian. The life of Christ is manifested when a believer suffers. We see also the sufferings of the people of God, who are opposed, ridiculed, boycotted, harassed, imprisoned, tortured, and killed. Without the hope of glory, suffering certainly would be unfathomable to endure.

Currently, believers in the Middle East and worldwide are in urgent danger. ISIS released a horrifying video showing masked men beheading twenty-one Egyptian Christians. It is not an exaggeration to assert that Christ’s followers are facing the darkest days since the persecutions of early Christianity. Oppressive leadership bans the mention of Jesus’ name as men and women risk their lives for the sake of Christ. Countries such as North Korea, Somalia, Iran, Turkmenistan, Sudan, Chechnya, and China silence believers. Terrorists burn churches as people flee for their lives and many are martyred for their faith. Societal intolerance is fomented by extreme Islamist groups destroying ancient holy sites such as the tomb of the biblical prophet Jonah in Mosul, ancient Assyria. After centuries of waiting for Christ’s coming, suffering for Jesus is more extensive than ever. Yet, John the Revelator proclaimed the eternal promise that “they have conquered him by the blood of the Lamb and by the word of their testimony, for they did not cling to life even in the face of death” (Rev. 12:11). The blood of the martyrs saturates the seed of the church, and undeniably, the Thessalonian Christians experienced the meaning of this prophetic exhortation. Only the assurance of God’s word of glory in the face of affliction can effect peace in life. The author of Hebrews professed concerning Jesus, “who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God” (Hebrews 12:2). Christ called his followers to take up the cross, for both suffering and glory reveal God’s purpose through salvation history.

Lastly, another thread of 2 Thessalonians 1:5-10 connects the suffering and glory theme to the revelation of Christ’s parousia. As certain preachers recently promoted the Four Blood Moons speculation to unveil the return of Christ, again they discovered the words of Jesus that “about that day and hour no one knows” (Matthew 24:36) remains in God’s timing, not theirs. At God’s choosing, Christ will be revealed in his glory (verse 7) and glorified in his people (verse 10). Those who reject him will be excluded from his glory (verses 8, 9) for he is coming with power to take vengeance on those who oppose his will and all who have suffered for his sake will share in his glory of the reign of God. The kingdom will no longer exist in part but in its fullness. Jesus the King will govern the new earth and his coming will herald the eternal kingdom that removes all suffering.

[1] All scriptural quotations are from The New Revised Standard Version (Anglicized Edition), copyright 1989, 1995 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America.

I learned in youth ministry... God is Still in Control!

The Healing Power of Symbols as a Christian Chaplain in a Psychiatric Hospital

HONEST DOUBTS CAN TURN INTO FAITH LEARN TO LOVE THE QUESTIONS!

Holy Communion at Trinity Church

In Search of Certainty

Evangelism by playing Football

THE TASK OF THE CROSS IN THE LIFE OF A PASTOR AND SCHOLAR

Suffering, Glory, Persecution, and the Coming of Christ

Clete Hull

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