We begin a new sermon series to cover the next three months this Sunday at Knaphill, and as you’ll see from the introduction, it’s on conflict and is loosely based on some Mennonite values.
One of the things I’m pleased that today’s ministerial students are trained in that I wasn’t is in handling conflict. You would think that a college training ministers would include that one, knowing the level of disagreement and outright argument that happens in churches, but it didn’t happen in my time. It’s all very well coming up with pious desires that there should be no conflict in the church, but the reality is that it does happen and it needs addressing. The New Testament calls Christians to be of one mind and purpose, but we clash because we have different interests, different perspectives, different gifts, different personalities … and because, frankly, we are all sinners.
That’s why we are going to spend quite a while examining the theme of conflict. We might like to pretend it doesn’t happen here, but it does. We might think it shouldn’t occur, but it still does. And having had the privilege last September of going away on a week’s training course with an organisation called Bridge Builders that specialises in ‘conflict transformation’, I am using some material from them as the basis for this series. Explicitly, the material for this series comes from a group of Mennonite Christians – a tradition that specialises in peace and reconciliation. It is centred on a group of twelve commitments they made in their understanding of conflict and faith.
We begin with this week with the need to accept conflict. And we take this chunk from Paul’s Letter to the Romans, which describes, in Tom Wright’s words,
‘the mutual welcome which … is the concrete, bodily form which ‘forgiveness’ is supposed to take in the present time.’
In other words, this is what the forgiven life in the family of God looks like. It is very much about what we do to avoid unnecessary conflict. We accept that conflict happens, because we are different and fallible human beings, but it is possible in the church to major on minors, and Paul gives us principles to hold us together in the face of our real differences.
Firstly, Paul calls us to accept one another:
Accept the one whose faith is weak, without quarrelling over disputable matters. (14:1)
He gives two examples of conflict, one about food and one about holy days. Carnivores such as me might be amused to read of him saying that those who only eat vegetables have weak faith (14:2), but this is not a dispute about vegetarianism. It is about a debate that ran not just in Rome among the Christians, but also among the disciples at Corinth. It was about a prevalent issue of that time: meat sacrificed to idols. Generally, the meat you bought in the market had already been offered as a sacrifice at a pagan temple. Some Christians felt ‘strong’ about this and said, “It’s all right, the idols are really nothing at all, so although I wouldn’t worship them, there is nothing to worry about here, I’ll eat the meat.” But others said, “There are demons behind the idols at the pagan temples. I want nothing to do with that, so I will not eat meat.” Both in their way are respectable Christian approaches to the problem. Both reflect the desire to serve the Lord, as Paul goes on to observe (14:3-4, 6b-9).
And if that is the case, the different sides had no business in showing contempt for, or looking down upon, those they disagreed with. Whether to eat meat or to abstain, all sides were servants of Christ. Anything that elevates itself over the common commitment to serving Jesus Christ and divides us off from each other in doing that is not the work of God, but of the enemy.
Perhaps it’s easier to understand in our context when we look at Paul’s other example here, where some keep a calendar of holy days, and others treat all days as the same. It’s like those who keep saints’ days, all the Christian festivals, and follow the Lectionary on the one hand, and those who find none of that helpful. At the more extreme ends, it’s like holding Catholics and Baptists together, but you don’t have to go as far apart as that. Methodist to Baptist would do. Indeed, before she met me, Debbie didn’t even know what Lent was, because it was never marked in her home church. But would it be right for us to unchurch them or them to unchurch us? Of course not! It’s therefore wonderful to live in a village where the Baptists, Methodists, Anglicans and Catholics can run an Alpha Course together.
None of this is to downplay our differences, or our varying convictions. Differences exist, even within our traditions. So we as a church where many people expressed a preference for sermon series as part of Christian teaching find that one or two preachers in the circuit prefer to do all their preaching from the Lectionary. We have good reason for what we do, and they have good reason for their preference. It means it is hard to work in partnership, but we should by no means despise each other.
And just as that is true across churches, it needs to be true within churches. We need to commit to a level of acceptance of each other, whilst respecting our differences.
Secondly, and following on from this as the other side of the coin, Paul calls us not to judge one another. We are well advised not to judge others (14:13), because we shall be judged by God (14:10-12). I take that to mean a couple of things: one is that we should leave all judgement to God. The other is: what will God think of us if we have spent our time ripping other people to shreds?
But rather than just seeing the call not to judge our brothers and sisters as a mere negative command, what can we positively do instead of being judgemental? Paul has some ideas.
One is this: to encourage those we disagree with, we can choose to forgo our own rights. The meat-eater should not eat meat and upset those who struggle with meat that has been offered to idols, Paul says. That isn’t love (14:13-16). I do not have to spend all my time demanding my rights when the exercise of them will become a stumbling-block to others (14:13). I am persuaded that it is all right for Christians to drink alcohol in moderation, but I will not condemn those who disagree. I will not bring a bottle of wine with me to your house if you invite us for a meal. For the sake of Christian love, I will happily put aside my enjoyment of wine. On a corporate level, that’s one reason why I’m happy with the Methodist position that we use non-alcoholic wine at Holy Communion. Our first positive step in avoiding judgmentalism, then, is to remove stumbling blocks.
Our second strategy to counter judgmentalism is to set out to edify others:
Let us therefore make every effort to do what leads to peace and to mutual edification. (14:19)
Edification is the construction of an edifice. It is ‘building up’. Paul calls us to build up, rather than to tear down, which is what judgmentalism does. Perhaps we know that there is someone in the church with whom we have a problem. There is something about them that winds us up. We find ourselves thinking all sorts of unworthy thoughts about them. We may even share some of these with our friends – and may not even realise that we have been overheard. Could you set out to affirm that person, even bless them, instead?
An example of what I mean: when one of my cousins was going out with the young woman whom he eventually was to marry, his future mother-in-law made it plain to him that he wasn’t good enough for her girl. You can imagine what this did to my cousin.
But then he took a transforming decision. He vowed that every time he left his girlfriend’s house, he would say ‘God bless you’ to her mother. At first, he said it through gritted teeth. However, in time, the relationship thawed and became warm. It all happened because he chose to bless.
So I want to challenge everyone here this morning. Is there a person you despise? Is it someone in this church? Will you commit to blessing that person instead? Edification instead of judgmentalism makes all the difference in conflict. You still may not agree with that person. But that does not stop you blessing them.
Thirdly and finally in this approach to conflict, Paul’s word to us is that we should seek to please our neighbours, not ourselves, because this builds them up and follows the example of Christ, who did not set out to please himself (15:2-3).
By ‘neighbours’ Paul still has in mind the people we disagree with – those who eat meat sacrificed to idols versus those who don’t, those who very liturgical versus those who are more extempore in their faith. Our neighbours here are not those who are like us, but those in the family of God who are not like us. If our neighbours were the people who thought like us, then pleasing them would be easy. But instead, Paul lays down a challenge – seek to please those people with whom you are at odds.
Indeed, it is countercultural. We are taught, especially by advertisers, that it is good to please ourselves. ‘Go on, you deserve it,’ they say. ‘Because I’m worth it,’ said the infamous L’Oreal advert. But Christians are to please others, even and especially those they are in conflict with, those where they are risking a major fall-out.
What does this look like? Here’s another story. I once had a barney with a fellow minister. He announced an initiative which involved coming into the area where one of my churches was, and he didn’t consult me or the other church leaders in the area. I sent him a rather angry email, complaining that he hadn’t listened to the existing local Christians in that town. We would have welcomed his church as partners in evangelism, but were upset that they were coming in as if there were no disciples of Jesus already there. It had the potential to be a damaging row.
Yet however much we were upset with each other, we both wanted to put it right. He contacted me and invited me out to lunch at a nice hotel. He insisted on paying the bill. I turned up with a box of chocolates for him and his wife and children. We managed to talk through our conflict, understand each other, and find a peaceable way forward, because we both entered into that lunch meeting with a desire for the other person’s good.
What difference would it make when we disagree at this church if we were to set our arguments within a context of actively wanting the best for our opponent? I think the conflict would be transformed. I think the potential for resolution and reconciliation would increase hugely.
In fact, more than that: Paul says that when we bring this attitude to our differences, we bring praise and glory to God (15:6-7).
So let us accept that conflict exists and happens. Let us not cling onto forlorn hopes that we shall never experience it in the church. But let us approach our so-called opponents in such a spirit of acceptance, a rejection of judgmentalism in favour of edification, and a true desire to please those who antagonise us that a miracle of reconciliation happens, even if neither party manages to convince the other.
Yes, let even the way we handle our conflicts be a witness to God’s reconciling love in Jesus Christ. And may God receive all the praise and the glory.
 Paul and the Faithfulness of God, p 1032.