“…I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it.”
Now, while I am not a sociologist, I did sleep in a Holiday Inn, so let me say that I believe that there are basically three ways in which people respond to living in a hostile environment: assimilation, isolation and rebellion. In the introduction to this series (Being A Christian In Babylon: An Introduction), I mentioned that I think 21st century Christians living in “Babylon” are tempted to respond to the culture in which they find themselves in much the same way. I believe that Peter offers a fourth way, an alternative that invites us to see our “exile and suffering in Babylon” in the context of Jesus’ life, death, resurrection, and our relationship with him. But before we get to that, I want us to look at the three alternatives I mentioned above. So today, let’s begin with assimilation.
For a moment, let’s go back in time. We arrive on the Anatolian peninsula, in the mid-60s AD. There are various communities of believers who have found themselves scattered throughout this area, and they are experiencing what Peter calls “a fiery trial.” They have no political influence what so ever. Their relationship with Jesus has caused them to be ostracized by mainstream society. They are misunderstood, falsely accused, slandered, shunned, reviled and assaulted. They are suffering. We don’t know whether or not they are enduring officially sanctioned persecution by the Roman Empire or more of a localized form or a combination of the two, but we can infer from Peter’s comments to them and the underlying theme of suffering in his letter that they are indeed suffering. One writer describes their circumstances in this way:
“[They] would have distinguished themselves from the general populace by their nonparticipation in public festivals (cultural affairs imbued with religious, political and social consequence). Failing to associate themselves with these religiocultural activities, their behaviors would have been perceived by the general populace as atheistic, perhaps even bordering on unlawful.” (Joel B. Green)
I don’t want to spend any more time with historical background, but I think you can see from our brief look back how assimilation might have appeared attractive? Being the “assimilator” or the “assimilatee” could have eased some of the pressure. Incorporating a bit of Babylon into their communities or allowing Babylon to assimilate them back into the mainstream populace would have relieved some of the suffering. Perhaps some even felt that a little Babylonian assimilation would have made them more relevant, more effective in spreading the gospel. Perhaps some even commented, “Hey, didn’t we hear of this guy named Paul going around saying that he becomes all things to all men so he can win them to Jesus? What good are we going to do if we wind up dead?” Assimilation had to have been an attractive idea. Can you blame ‘em?
It’s in this climate that Peter urges the believers to stand firm. He tells them that they shouldn’t go back to the way they lived before. He reminds them that they have become obedient to the truth, and are no longer to be shaped by their “former ignorance.” Peter describes them as sojourners and exiles who have been called out of darkness into light. Their very lives are to be lived in such a way that “silences the agnosticism of foolish people.” They are not the “assimilators” nor “assimilatees,” but rather priests who, with mercy and humility, mediate God to those around them.
Each new day seems to bring news that bridges the gap between the communities to which Peter wrote so long ago, and 21st century Christians living in Babylon today. We are only beginning to experience some of the pressures of living as strangers in Babylon. We are only beginning to suspect the cost of being a disciple of Jesus in this hour. Our “fiery trial” has just begun. And though the motivations may vary (fear, desire for relevancy, etc…), the temptation to assimilate or be assimilated is so very alluring. Sadly, I believe that for a very large portion of those who call themselves Christians, the assimilation has already begun.
We have for the most part ignored Peter’s admonition to “not be conformed to the passions of our former ignorance.” We have seen it as easier to assimilate Babylonian culture than to live our lives in such a way that would influence it. “The passions of the flesh that wage war against our souls” have been redefined, and dismissed as archaic, draconian, pharisaical moral paradigms that no longer have relevance. We have assimilated the Babylonian definition of spirituality and love, and hidden our deception behind words like tolerance and inclusion. The grace and mercy in which we are to be mediators of God have instead become a cloaking device behind which we conceal our desire for acceptance and our fear of exclusion. Many of our ministers more closely resemble Babylonian celebrities than willing, servant- shepherds who humbly lead the flock by example. We have ignored Peter’s admonition, “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And if the righteous is scarcely saved, what will become of the ungodly and the sinner?” Our assimilation only obscures the revelation of Jesus, and points those who need him back to themselves.
I don’t think assimilation is the key for being a Christian in Babylon. In fact, the reality is that it actually does more harm than good, and undermines the very things we say we desire. So, what is the answer? We’ll get to that. But before we do, we’ll next consider whether or not the appropriate response for being a Christian in Babylon is isolation.
Abide in Jesus. Watch & pray.