In 1951, H. Richard Niebuhr delivered a series of lectures at Yale that remains very influential to this day. He proposed that there are five types of interaction between Christian faith and the world: (1) Christ against culture, a sectarian, law-based reaction that calls for separation from the world; (2) Christ above culture, acknowledging that everything good in culture is a gift from God and is to be embraced; (3) Christ transforming culture, with the view that the power of the Gospel is able to transform the surrounding culture; (4) Christ and culture in paradox, calling for Christians to live in tension with the world under the sovereignty of God; and (5) Christ of culture, calling for harmony between Christians and the world.
The American Evangelical church's engagement in the "culture wars" always raises this issue. While culture wars require us to be highly selective in the sins we're upset about (usually homosexuality and abortion) while ignoring others, the larger question, the theological backstory, is this pesky issue of the nature of the relationship and interaction between citizens of Christ's eternal Kingdom and human society organized independently of God - the "world." It is reflection on this issue that causes me to return to the simple statements of Jesus: "You are the salt of the earth," and "You are the light of the world."
"You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven" Matthew 5:14-16).
It seems too good to be true - too much to expect from us imperfect but committed followers of Jesus. The light of the world?! Really?! And what does that really mean? The simple statement of Jesus seems to focus on the fact that his disciples are to have a visible function in the world. We are not to be a hidden hill. We are not to be a lamp hidden under a bowl. The world is to see the light shining in and through our lives.
But is that humanly possible? No! There is nothing in our human nature that could remotely function as light. It is essential that we see the divine nature of this light. After all, it was Jesus who said, "I am the light of the world" (John 8:12). In his prologue to the gospel John wrote, "In him was life, and that life was the light of mankind" (John 1:4). Jesus told his disciples, "While I am in the world, I am the light of the world" (John 9:5).
The idea of a light on a lampstand brings to mind the golden lampstand in the temple. That lamp could not provide light until it had its wick trimmed regularly and was given a steady supply of oil. It was the prophet Zechariah who was given a vision of the lampstand with two olive trees providing a stream of oil. And the meaning of the vision? "Not by might, not by power, but by my Spirit, says the Lord Almighty" (4:6).
So the ability of a disciple to shine a light depends entirely on a covenant relationship with Jesus and the presence and activity of the Holy Spirit. The light is divine. So when Jesus says we are the light of the world, what's implied is that we are instruments of the light. We provide a lamp from which the light can shine. It is the light of Christ that is shining in and through our hearts (see 2 Corinthians 4:6). Before our attachment to Jesus we were "darkness," but now we are "light in the Lord" (Ephesians 5:8). Therefore, "Live as children of light." The light of Christ shining through our lives means that a certain quality of life will be visible, will be clearly seen by the world. That's why Paul follows up his statement in Ephesians 5:9 with specific examples of what living as children of light would look like.
The point of being a light source is that we are to "shine" in a very clear and visible way in the world, in a way that can be clearly seen in the world. So what does it mean to "let your light shine before others"? What is it that Jesus expects the world to see when they see the light shining through our lives? Does letting our light shine involve making correct doctrinal statements? Believing the right things and knowing how to say them in the right way? Does shining the light of Jesus mean taking the right position on current political issues? Cultural issues? Supporting the right political party or candidates? Is it going to the right church? Memorizing the best Scripture verses? Having the best theological education? Is shining the light summarized by knowing the correct sins and the right sinners to condemn?
There is no reason to wonder what letting our light shine before others means? Jesus made it very clear. You are to shine your light before others so "that they see your good deeds." Frankly, that definition is hard to swallow for those of us who are committed to a gospel of grace. In fact, the whole idea of "good deeds" can be seen to work against grace. Nevertheless, it's hard to misunderstand the statement of Jesus. The world is to see the practical and observable difference having the light in us, walking and living in the light, makes in the life of a disciple.
On the other hand, shining the light of "good deeds" must be done in a way that cannot be misunderstood. It's possible to shine a light in such a way that people in the world conclude that we are somehow just "good people," that we are caring, benevolent, conscientious. When in reality, we're no better in and of ourselves than anyone else. The light that people see in our lives is the light of Christ shining as a result of the presence and activity of the Holy Spirit. It is imperative that when people see light in our lives, they will "glorify your Father in heaven." It must be obvious that the light people see in our lives is supernatural, that is shines because of the presence of Jesus in our hearts and lives.
On the other hand, shining the light of "good deeds" must be done in a way that cannot be misunderstood. It's possible to shine a light in such a way that people in the world conclude that we are somehow just "good people," that we are caring, benevolent, conscientious. When in reality, we're no better in and of ourselves than anyone else. The light that people see in our lives is the light of Christ shining as a result of the presence and activity of the Holy Spirit. It is imperative that when people see light in our lives, they will "glorify your Father in heaven." It must be obvious that the light people see in our lives is supernatural, that is shines because of the presence of Jesus in our hearts and lives.
So when the Barna Group did a study of the moral behaviors of young American adults, they found that "born-again believers are not much different from non-born-again adults." In every category of behavior, there was only a slight difference between Christians and non-Christians. In other words, the light is not shining. The light has nearly gone out. So while we are condemning the moral behavior of people in the world, as if it is up to the world to shine the light of Christ, what has happened to our light? And isn't that an area of great concern to us? Yes, the moral compass of our nation has swung off center. But I propose that the moral compass of the American church is just as off-kilter. So rather than condemning sinners (who are only capable of sinning), it might be more helpful if we would give ourselves to true, heart-felt repentance. Maybe focusing on a season of wick-trimming and oil-replenishing would have an overall redemptive effect on our culture. The goal is very simple: When the world sees the light of Christ shining from our lives, they will glorify God. Who knows - some might even be attracted to light. Some might consider stepping into the light and finding a new life as children of the light. If so, we will have fulfilled our call to be the light of the world.
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