One of the main messages of Paul’s letter to the Christians at Colossae is that participation “in Christ” is necessary for a transformed life that sets aside sins (3:5-10) and puts on godly attributes (3:12-14). However, to see that point, one must follow Paul’s flow of thought.
False Teaching
To begin with, Paul has received reports that some people there are presenting a false teaching. Although he does not go into detail – his audience knows to what he is referring – what he mentions reveals that these people are telling the Christians that they must engage in various practices, times, and rituals to be “religious.” Below is a list of the “clues.”
2:4 deceived by fine-sounding arguments
2:8 deceived by philosophy of human tradition and basic principles of world
2:16-17 rules for eating, drinking, religious days.
2:18 false humility, rituals of/from angels.
2:20-22 human rules and teaching re: touch, eat,
2:23 harsh bodily treatment
It becomes apparent that the practices include a kind of ascetism. Such practices, Paul states, may look humble and wise, but they are worthless when it comes to real transformation (2:23). Again, one sees, as with Galatians, that these people – and I include myself in this category – tend to find Christ insufficient. We tend to think that self-effort and changes of outside appearances can make us righteous in the sight of God and others. But, we cannot put off our sins. (I will not develop the following thought here but would note that Paul recognizes that a dimension of our entrapment in sin involves a spiritual dimension of being under the dominion of “powers and authorities” of darkness (1:13).
Sound Teaching (Corrective)
Paul’s corrective teaching begins with proper Christology, understanding that the fullness of God dwells in Christ who is enthroned above all powers and authorities (1:15-21). His second point is that those who have entrusted themselves to Jesus, are in some mystical but real way “in Christ” with Christ also in them (1:27-28). This point leads to Paul’s conclusion that the Christians of Colossae are to see themselves as seated with Christ and themselves also above every power and authority. That is to say that the power by which Christ was raised from the dead and elevated above all is to be operable in their lives. By living “in Christ” they can and should be transformed. “In Christ” they can set aside sins and put on godly attributes. Here is Paul’s logical argument:
Major premise: (e.g. 1:15 – 20)
Christ is supreme and victor over sin, bonds, principalities, and powers.
Minor premise: (throughout 1:21 – 2:23)
Christians are united with Christ and possess His power. (“reconciled to” “his body” “in Christ” “circumcised in” “baptized with” “died with” “alive with” “raised with” “hidden with”)
Conclusion: (3:1-4)
Therefore, they should not be deceived and follow false teaching, but have the power to live according to their new lives in Christ.
Application:
Christ is sufficient. I can change superficial aspects of myself that may make me look and feel religious and righteous, but I cannot effect inner change. I need to know that Christ is supreme and that my life has become “entangled” with his in such a way that Christ can empower and transform me. Being in some real way “in Christ,” I am to live in Christ that I might be transformed into his image.
Lord, may that be so in me today and every day. Amen.
You shared a brief version of this post when you recently taught at BU
ReplyDeleteMC. During that talk, in my memory, you mentioned 'participatory theology' and spoke of spiritual disciplines as our opportunities to participate. Could you correct or expand on that for me?