The Responsible Use of Freedom
page detail from Galatians, 1611 KJV Bible (Replica Edition) photo by jch
Sermon Series “Through the Bible,” № 71, Galatians 5:1, 13-25
For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery …. For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. –Galatians 5:1, 13
When Paul penned the letter to the churches of Galatia, he believed everything he had worked for was threatened. From his perspective, the identity and purpose of the early Church was at stake. Was the Christian Faith an extension of the Jewish religion, meaning that new Christians would be obligated to follow centuries-old legal traditions? Or, was faith in Jesus Christ so radically different, as Paul believed, that moral conduct stemming from it would supersede inherited legal traditions?
When I read this fifth chapter of Galatians, an image comes to mind from the film Braveheart. The film tells the story of William Wallace, a medieval Scottish war hero, and how he became the inspiration for Scottish resistance to the legal authority of England. The English are depicted as brutally unprincipled military occupiers. By the time the film reaches the Battle of Falkirk, from the viewer’s perspective, the English have lost all moral credibility. Some of you may remember Wallace’s speech to the troops, with its inspiring conclusion, “They may take our lives. But they’ll never take our freedom!” It’s that kind of passion about the moral rightness of a cause that Paul conveys when he writes, “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.”
It's possible to feel a similar passion expressed by church leaders in a current conflict with the City of Edwardsville. This week, the conflict has been front page news in the Intelligencer. Many of you have seen related social media posts.
Briefly, the conflict surrounds the ministry of an Overnight Warming Location offered in the building of First Baptist Church. As best I understand it, this ministry was initiated in response to encounters with homeless people living in our community, particularly one who suffered damaging frostbite. Given Jesus’ strong encouragement to serve those in need, leaders decided to initiate a new ministry of hospitality, providing an overnight warming location for about 15 people, whenever the nighttime temperature is projected to fall to 20 degrees F or less. The leaders of O.W.L. – that’s an acronym for “Overnight Warming Location” – began to build support for this ministry initiative. As planning progressed, and a site prepared, support was found, but also opposition.
One point of contention has been the question of whether First Baptist Church must apply for and be granted a special use permit. The City’s position – if I understand it correctly – is that use of the church building for this purpose falls outside of zoning guidelines, and the special-use permitting process helps to ensure the safety of all involved. The position of First Baptist Church’s council, expressed in a letter, affirms “our belief that our faith dictates that we take the measures we can, to help all we can who find themselves downtrodden. While we affirm and support the City’s responsibility and authority to regulate the commercial activities of businesses, it does not extend to regulating the religious activities of churches. We respectfully decline the request to submit a Special Use Permit and have secured pro bono representation … should the matter go to court.”[1]
This sort of conflict is not unique; similar dramas have played out in other American cities. From the perspective of local governments, it’s possible to view the church’s ministries as similar to the work of other nonprofit organizations, and subject to the same regulations. From the perspective of churches, it’s possible to view the church’s mission and ministries as unique, and specially protected from government interference.
You can see how parties to the conflict become polarized. One side asks, “What good reason is there to exempt a church from a requirement to have a safe and healthy space that mitigates risk to occupants, to nearby businesses and residences, and preserves the value of the neighborhood for all?” Another side asks, “What good reason is there to request government permission to conduct ministry on previously zoned church property that already is used for ministry purposes, including overnight youth events. If someone is freezing on the sidewalk, and the church chooses to offer a ministry of hospitality, why would government permission be required to open the door, and let them inside to get warm? In tense moments, it’s tempting for church leaders to mentally put on the war paint and battle costume of Braveheart, and in word and deed proclaim, “Freedom!”
The Apostle Paul, in the fifth chapter of his letter to the Galatians, first explains the nature of Christian freedom, then goes beyond explanation to describe that freedom’s purpose. First, he explains to his Galatian friends that they are free to give up circumcision, a practice that outlived its usefulness. In the past, the practice of circumcision had been a sign of faithfulness. But in the present, circumcision had become a kind of “special permit” by which some leaders defined who was valuable to God and important to their society. Paul had observed that some holding the special permit – himself among them – had not always acted in morally righteous ways. The special permit of circumcision, therefore, had become meaningless. What really counts, he said, permit or no permit, is faith working through love.
Then, in verse thirteen, Paul begins to shift the conversation. What he seems to be saying, more or less, is that Christian freedom isn’t just freedom for freedom’s sake. It’s not simply a Braveheart yell of freedom from some oppressive force, but rather freedom to speak truly, and to live rightly. Paul encourages a responsible use of freedom that honors God’s great command to love your neighbor as yourself. When Christians practice that kind of freedom, the fruits of the Spirit will be visible: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control. Against such things, there is no law.
As this week went by, I was encouraged to see signs of thawing in relations between the city and church leaders. The citation was suspended, and court appearance cancelled. The city expressed appreciation for warming center organizers and other caring people in the community. Church leaders, too, expressed gratitude for the way the city listened and responded, saying that is not easy, and deserves credit. The prayers and letters to public officials that many of you offered seems to have inspired new movement toward working together. Maybe the Braveheart yell of “Freedom!” does not have to lead inevitably toward court battle.
For you were called to freedom, says Paul, only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. The ultimate purpose of Christian freedom, according to Paul, is for loving service that benefits the common good. May it be so among us.
NOTES
[1] Penny Weaver, “City and church clash over Edwardsville’s cold shelter,” The Edwardsville Intelligencer, 15 Jan. 2024.
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