There is no problem with Christians developing different practices, cultural traditions, and the like. The problem arises when these become the badge of belonging, when they become the badge of righteousness.
This has been a long Romans series. Before retiring it for another three years, we conclude with Romans 14:1-12, an important stone across the weaker verses stronger brother stream (also refer to the rest of this chapter, which continues into, Romans 15:1-7, as well as 1 Corinthians 8). These texts certainly deal with what we call human traditions and adiaphora (those things, particularly religious traditions, which are neither expressly commanded nor forbidden in scripture). This is the section which forbids tripping your brother up over practices that in Paul’s context have to do with observances of Old Testament rites (OT), dietary restrictions, and various days (particularly worshiping on the Sabbath rather than the Lord’s Day).
The “weaker” brother in these discussions is the one who maintains a habit of observing OT tradition, who is scandalized by the freedom of the “stronger,” who confident in his non-observance trusts that Christ’s fulfillment of OT law means the practice is abrogated. Weaker and stronger brothers can and should live at peace with one another, tolerating (which equals putting up with!) one another, recognizing that neither position is a “salvation issue.” As soon as one side or the other claims a human tradition or adiaphoron contributes to righteousness or is necessary for salvation or membership in the Church, then we have moved from toleration of difference in practice to a separate teaching of the Church, and this is the stuff of Church schism. Paul pleads with his hearers, both the strong and the weak, not to scandalize one another or to judge or condemn one another. The Christ in the middle of this who prompt our allegiance and response by His work (and His example) is the Christ who bore the reproaches of all (15:3) and who welcomed all of Paul’s hearers (15:7).
Bear these extra passages and verses in mind as you study the pericope text this week. Preaching this epistle provides a great opportunity to address specific issues in your own congregation that are redolent of the Romans context, even if they are not specifically linked to questions of kosher foods or Sabbath regulations. Notice: This is not a text dealing with the relative merits of veganism or ovo-lacto-vegetarianism or any other particular modern diet. It could be that your hearers are confused on that point. It is not necessary to dilate too long on what it is not about though, so long as you do get to what it is about, and how relevant this passage is today. In general, the text best addresses the attitude that claims, “I’m a more mature Christian than you,” or “I’m a more authentic Christian than you because...,” or the attitude that says “true” or “real Christians always do x, y, or z” and “would never do a, b, or c.” It is the seedbed of creating a class system within a subset couched in terms of universal applicability. It is just as childish as fourth-grade recess playground ostracism, and just as cancerous as gossip, pride, greed, or any other sin that gains a foothold in a congregation. There is no problem with Christians developing different practices, cultural traditions, and the like. The problem arises when these become the badge of belonging, when they become the badge of righteousness, the shibboleth for passing as the “real” or “authentic” Christian.
Paul will have none of it. Adjudication, figuring out which argument is strongest, which side is correct, is not the answer for him. It is the honesty of, “Why are you judging your brother?” We do not get to occupy the judgment seat, only the Judge will do that. Both stronger (at risk of picking fights over convictions and looking down their nose at the weaker) and weaker (prone to condemn the stronger because of their own scruples about practices and cautious refusal to indulge Christian freedom) brothers are equally admonished by Paul here, but the most serious burden rests on those who truly know their freedom in Christ, the stronger brothers. Both sides put up with the differences we have amongst each other, but the stronger is additionally tasked with not tripping up the weaker, with putting away or putting on hold their full exercise of freedom in Christ for the sake of the weaker brother.
Sometimes, it turns out, what it means is the strong Christian, the one who knows she is free, is free enough to surrender her freedom.
That means the theological pressure point in this reading (and for your delivery at sermon time) is not going to be, “What am I allowed to do with my Christian freedom?” Rather, it will be, “What does my freedom mean when I am standing next to another Christian?” Sometimes, it turns out, what it means is the strong Christian, the one who knows she is free, is free enough to surrender her freedom. And notice, preacher, that is a picture of Christ in a nutshell, the one who being in very nature God did not consider equality with God something to be grasped. The Jesus who gave up His freedom to make us free.
This is so much better, more faithful, and more helpful than a sermon which has its aim as, “Do not offend weaker Christians.” Stronger Christians do not need to defend their freedom or demonstrate it. We are not obligated to make weaker Christians understand it. We do not have to win points, and we do not have to win an argument. Strong Christians are (get this!) called to love their neighbor; no more, no less.
Christ did that. Jesus is the Christ who gave up His rights, not insisting on them, but surrendering them for us. That for-us-ness, the gospel which prompts our new obedience, is outward facing, aimed at the other, not incurvatus in se. Likewise, Christian freedom has a direction, an outward aim. It follows that Christian freedom is not freedom from the neighbor, for your own sake. It is freedom for the neighbor, for her sake.
I would suggest the following homiletical progression as you think about outlining your own thoughts, relative to your hearers’ needs. How will you apply these to your own congregation this week? Above all, be discrete, concrete, absolute in your proclamation of how Christ gave up His own rights, how He welcomed people; particularly the event in which He embodies these actions in His own body. The cross needs to be front and center even in a paraenetic text like this, lest Christ be pasted on as an example, or, worse yet, be heard as a champion of toleration “because everyone has their own truth” or something equally as false. Christ is savior. Christ is the one who does the freeing. Now, in response, how do we use our freedom? That is the substance of the sermon this week.
1. The Problem: We turn Christian practices into measuring sticks of Christian righteousness.
- Real Christians do this.
- Authentic Christians do not do that.
2. The Command: Do not turn freedom into a weapon against your neighbor.
- The strong must restrain themselves precisely because they are strong!
3. The Gospel: Christ did not please Himself.
- Christ is the one who had every right, but He did not cling to them.
- Christ welcomed people who had no right to be welcomed.
- The Christian’s freedom is, therefore, freedom for the neighbor (not from her).
Conclusion: The law of freedom is the law of love.
Additional Resources:
Craft of Preaching-Check out 1517’s resources on Romans 14:1-12.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you preaching Romans 14:1-12.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
The Pastor’s Workshop-Check out all the great preaching resources from our friends at the Pastor’s Workshop!
