St. Paul had heard from Chloe's people about quarreling among the Corinthian Christian community, and he objected to the attitude that association with one leader rather than another has become an object of pride. No pride should be taken in human connections by Christians; but rather they should come together in unity through their connection in Christ.
We understand human nature and our need to find comfort in the presence of people who share our values. We find comfort in connecting with familiar folks. In Paul's day those who discovered Christ through the witness of a particular person or group would naturally continue to look to that person or group for what to believe and how to live within the community. In our time some parishioners will express unhealthy loyalty to a particular priest long after that person has retired or accepted another call. Fond memories are one thing; living in the past, quite another.
In the case of the Corinthians, there were various factions struggling for control of the community. So Paul held up unity as the ideal: “be united in the same mind and the same purpose.” I wonder if he knew how difficult that would be. I wonder if Jesus knew how difficulty unity would be when he prayed, as the Gospel of John reports, that his disciples might be one as he and the Father were one.
So Paul draws the circle of inclusive unity with the only tool available to him and, indeed, the only tool available to any Christian—the cross of Christ. The power of the cross lay in the willingness of Jesus to give his life in love for all who will come to him and have faith that he has shown us God. The power of oppressive evil, personified by the Roman Empire, thought Jesus had been thoroughly defeated. But the indignity and defeat of the cross became transformed into power by Jesus' resurrection. And around that cross and through its power we can find unity that our human nature will not allow us to find in any other way.
Let's do a thought experiment: think of a member of St. Nicholas' or a well-known Episcopalian or a well-know Christian with whom you strongly—even very strongly—disagree about something you care about deeply. Then imagine yourselves together at the foot of the crucified Christ. Then imagine yourselves together discovering the empty tomb. Does the connection between you and the other person, mediated by Christ, feel stronger? Could you come together with that person, reserving judgment and condemnation, to receive Holy Communion?
St. Paul said: “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” Self-sacrificing love is foolishness to those who reject its message of God's love for us.
Jesus' choice to accept the cross was a culmination of the way he had lived. He came announcing that the prophecy of a Messiah, the in-breaking of the reign of God in human history, was fulfilled in him. He taught that people must love God with all their heart and mind and strength and their neighbors as themselves. He also lived in radical obedience to God and with deep compassion for the suffering of people. He healed those who were in distress. He challenged the religious establishment to put the needs of people above man-made rules. He did all this until the civil authorities feared insurrection and could take no more—and the Romans put him to death on the cross.
Mark Harris, a poet and priest in our diocese, wrote a creed-like poem called “Three Christian Vows of Refuge.” In it he defines the power of the cross: “For we remember/ Under Imperial Authority/ In a captured province/ He suffered humiliation and agony/ And death on a Cross./ That Cross has become our Sign,/ For his death was not the end,/ But a new mark of his healing Grace./ Death could not keep Him from us./ His compassion and his teaching/ Have no boundaries./ In Him we find ourselves alive./ He is our refuge for all time.” Yes, Jesus' death—“a new mark . .of healing Grace” and the resurrected Christ—“a refuge for all time.” What love—what power!
But then the Corinthians and now we Newarkians at St. Nicholas' must find a way to live our day-to-day lives in our familiar congregation with whatever tension that may entail. Decisions must be made by the Vestry, weekly worship must be planned, the altar must be set up, the monthly newsletter must be produced, sermons must be preached and sometimes listened to, bills must be paid, projects to raise money for outreach must occur, and an annual meetings must be held each year. All those “musts” create opportunities to for us to find ourselves at odds with someone else in the parish. The Corinthians certainly did! But these occasions of duty also provide a chance to remember that the love Christ showed on that Cross has the power to transform and redeem and save—every one of us—including the person that has most recently irritated us. So for the chance learn how to love each other by placing the Cross of Christ at the center of our lives and at the center of the life of our parish we give thanks! Perhaps in the end the Corinthians did as well.
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