September 2020 — pg. 7
The first three chapters of Genesis describe a world yet
untainted by the effects of sin. One of the most beautiful
features of this world is the relational harmony that exists
on both the divine and human levels. Adam walks easily
with God in the cool of the day while his union with Eve
is described in terms that speak of transparency (naked)
and emotional security (unashamed). Living free of the
darkness of sin, Adam and Eve could be transparent
because there was nothing to hide and secure because
there was nothing to fear.
There is something deep inside all of us that longs for
the world of Eden that ended so abruptly and tragically
when sin entered the picture. We know all too well what
it’s like to live in a world where transparency has given
way to fig leaves and security is found in hiding. And yet,
we Christians dare to believe that something of Eden has
been restored because Jesus came into the world. John
said of Him, “In him was life, and that life was the light
of all mankind. The light shines in the darkness, and the
darkness has not overcome it” (John 1:4–5).
When I pastored a local church, one of my leadership
mantras was, “God operates in the light; Satan operates
in the dark.” That conviction was the basis of one of our
most important operational values as a church: We keep
all things in the light at all times. It is also the driving force
behind one of our denomination’s founding freedoms. B.T.
Roberts and the early Free Methodists forbade membership
in secret societies because they believed “Christians must
keep themselves free to follow Christ and obey the will of
God.”
In his position paper, “Above Board,” Bishop Emeritus
Matthew A. Thomas brings this 19th century conviction
into clear focus for the 21st century church. Going well
beyond the scope of abstaining from membership in
secret societies, Thomas applies the principle of “living in
the light” to everything from church finances and board
meetings to social media practices. In doing so, he reflects
a truth exemplified in the life and teachings of Jesus and
the Apostles: walking in the light is meant to encompass
every aspect of a believer’s life and Christian community.
Jesus declared that those who belong to him are the “light
of the world” (Matthew 5:14–16). After reminding us that
we have been rescued from darkness and brought into the
light of Jesus Christ, Paul exhorts us to “live as children of
light” (Ephesians 5:8). John challenges believers to always
choose light over darkness because, “God is light; in him
there is no darkness at all” (1 John 1:5). And Peter boldly
declares, “But you are a chosen people, a royal priesthood,
a holy nation, a people belonging to God, that you may
declare the praises of him who called you out of darkness
into his wonderful light” (1 Peter 2:9).
“Living in the
light begins with
integrity.”
If we fail to understand the connection between the way
we operate relationally and God’s nature as One who is
light, we are likely to view relational guidelines as restrictive
rules rather than guardrails meant to protect and keep us
in alignment with God’s character and good purposes. We
simply must understand that choosing to operate outside
these guardrails is akin to putting out a “welcome” sign to
an enemy whose agenda is always to steal, kill and destroy
(John 10:10). So what does it look like to steer clear of the
darkness and live in the light in practical terms? Perhaps it
would be helpful to consider that question on three levels:
personal, relational, and corporate (church).