Sending Out Your Young Men

“I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,  for God gave us a spirit not of fear but of power and love and self-control.
(2 Timothy 1:5-7)

As much as a father like to fix his son’s behavior, the most important thing he can leave him with is the very thing that gives meaning and structure to life. And that thing is not found in good behavior. To only instill good behavior in our sons is to give them a fish, but not a fishing pole. There is tremendous benefit for life in learning social graces, courtesies and so on. In a Christian home, specific commandments and their applications as derived from God’s word will help sons know how holiness is rightly expressed. And a good father will teach these things. Yet, a father cannot be satisfied sending his son out of his home, knowing that he is a “fine young man.” He must show to his son an abiding focal point that will motivate and direct a young man to consider why he does what he does no matter what circumstances he may face in life. And this focal point is only found in the gospel.

In using the word “gospel” what is in view is the good news of salvation for sinners through the blood of Christ received by faith. And though it may seem like it is abstract and intangible, in reality it is quite different. A right understanding of the gospel will touch every part of life. It will effect what is done in marriage, as a father, in prayer and study of God’s word, what church is attended and served, how money is managed, sexual faithfulness, and even how a man prepares for death. If those issues are not pressing into a young man’s “present”, he will face them one day or another. This gospel must be known, understood, and received by faith. So what is this gospel, specifically?

The gospel cannot be reduced to a slick phrase, a slogan, or a bumper sticker. These kinds of catchy sayings are all around us, thanks in no small part to the advertising industry. Tag lines are remembered, jingles can be sung long after they have been heard, and yet life cannot be ordered around them. There is, in a sense, a simple gospel message, but the reality and the full weight of the gospel is understood when the context within which this good news is given is felt. The message itself and the context of it are given in the Bible, God’s story of the way He saves sinful man by the blood of His Son.

The summary statement talks of forgiveness by the gracious application of the blood of Christ by the Holy Spirit to the heart of sinful men through faith in His  perfect obedience and sacrifice. But around that simple statement is the larger context of that message of hope. That context includes God as creator making all things visible and invisible. God who rules and reigns over this creation, who sets the rules, and determines consequences and punishments. It includes man as sinner, eternally indebted to the creator for his many sins against Him. It includes Christ as redeemer, shedding His precious blood to satisfy the debt owed by men. These things must be known, and when they are they serve as a foundation for a grateful life.

Church History Snippet – Leo III

In church history there are two significant Leo IIIs. One was the pope who crowned Charlamagne emperor in 800 AD. The other was emperor in Constantinople from 717-741AD. It is the second Leo that is in view in this church history snippet.

The iconoclast controversies of the eighth and ninth centuries are unique in that they are not driven primarily by churchmen or theologians. These certainly participate, but they are not the catalysts that would force the Church to deal with a controversy that had been brewing for some time. It was the iconoclastic policies of emperor Leo III, also known as Leo the Issaurian, that forced a formal treatment of this subject by the church.

Leo III came to the throne during a time of upheaval in the Byzantine empire. That turmoil can even be seen in how he ascended to the throne. Leo III was not a natural heir of the throne, but a military commander who usurped the throne from another. And in the midst of that political chaos, Leo adds theological controversy by articulating and implementing a policy of iconoclasm within the Byzantine empire. Iconoclasm, for the sake of this subject, is the destruction of religious images. Leo, as the catalyst of bringing this disagreement in the church into focus, is a significant man in church history, especially when it comes to the development of the church’s understanding of whether images of Jesus are permitted.

Relatively little is preserved of Leo III’s arguments in favor of the destruction and/or removal of such images from churches. Understanding his views has to come from looking at the response of his opponents. However, it is known that he began his assault on images in 726. Though the motivations for doing so are far from clear, it was likely partly religious, but not purely so. Certainly there was a religious component to his iconoclasm, however, it seems to have been tinged with pragmatism and superstition. According to some, his religious actions were influenced by a desire for political stability in a time of turmoil and uncertainty. Wherever he found himself on the spectrum from pragmatism to principle, it is not fair to discount Leo’s religious impulses entirely. Though perhaps motivated in part by the social condition of his empire, Leo III did make a theological argument as well.

Leo III’s iconoclastic policy was pretty straightforward. He believed images of Jesus and/or the saints were idolatrous and should not be allowed in his empire. The biblical foundation for his argument was based on the second commandment:

“You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.” (Exodus 20:4-6).

The initial line of argumentation from those seeking to forbid images of Jesus is a fairly simple appeal to the second commandment. Leo III seems to have made a basic connection between an image of Jesus and the prohibition in Exodus 20:4. The position articulated by Leo III is the opening salvo of a controversy that would continue intermittently into the Protestant Reformation and even into today.