PEA RIDGE — Over the years, many debates have engaged people about whether in our basic nature we are naturally good, or naturally sinful, or if we are a mixture of the good and the bad. In the Old Testament, just following the accounts of God’s creation of the heavens and the earth, we find the account of the Fall, with Adam and Eve falling to the temptations of the wily serpent, and eating the fruit of the tree which God had commanded them not to eat (See Genesis 3). The Bible sees human nature as a fallen nature, alienated from our true nature in the purposes and aspirations of our Creator and possessed of strong leanings toward sinful disobedience, alienation and loveless, faithless living.

The Bible’s view of unredeemed humanity is quite pessimistic. On the other hand, the Bible’s view of redeemed humanity brims with hope and uplifted expectations. See Psalm 14:1-3, Psalm 53:1-3, and Romans 3:10, where it is said that “There is none righteous, no, not one.” But in 2 Corinthians 5:16-21, we see the potentials for redemption and transformation, that we who as human beings are under sin are reconciled to God through Christ Jesus, and may even become ambassadors of God, commending to the world the gracious righteousness of God.

In the world we are imperfect human beings populating the various nations and societies, trying to live without destroying one another, without exploiting or oppressing one another; hoping that our lives together can produce justice, peace and well-being for all humankind. But for accomplishing those things we have only imperfect people, including ourselves, to work with. How do imperfect people, especially those who live under democratic, representative governments, work with their leaders to shape laws and relationships which give shape to their common life? And how do we work with, speak to and speak of leaders with whom we may disagree?

It seems notable that in the early days of the Christian movement, there were almost no Christian governmental leaders.

Most governmental leaders were unsympathetic to the church, having little understanding of the beliefs and motives of Christians. Yet, Jesus taught people to pay the taxes expected by the Roman government, and to relate to Roman officials and soldiers respectfully and helpfully (Mt. 5:41). In Romans 13:1-7, the Apostle Paul encouraged Christians to regard governmental leaders in a positive way, as authorities responsible for restraining violence and evil, and he taught Christians to respect the governing authorities and to be responsive to them in seeking an orderly and just society.

In recent times we have seen belligerent people screaming demeaning accusations at our legislators in meetings where those officials were seeking to hear the concerns of theirconstituents and to speak informatively to issues and proposals. Frustrated people speak in broad generalizations, branding all politicians as corrupt and self-serving, and contemptuously demand that all be kicked out to start over with a fresh batch. One problem with this is that the fresh batch would come from the same pool of imperfect human beings. The rash and hasty rhetoric also fails to take into account the imperfect nature of the critic himself, whose anger may muddy his perceptions and cloud his judgment.

I have recently been reading the I Samuel account of young David, as he matured from the courageous youth who fought Goliath with stones and sling, to become a trusted leader in the armies of King Saul, the first king of Israel. Israel previously had been led by judges like the prophet Samuel.

As the people requested a king, Samuel gave them God’s warning of things they might find onerous about having a king (See I Sam. 8). Nevertheless, God encouraged Samuel to bless and anoint Saul as king and to work with him, despite the possible downsides.

Later, as King Saul’s flaws, jealousies and misjudgments culminated in his turning against the loyal David, David maintained an amazing and enduring respect for Saul, out of reverence for God. Although he had several opportunities to kill King Saul, David refrained, showing mercy (I Sam. 26). Later, when Saul and Jonathan, David’s dearest friend, were killed in battle by the Philistines, David commended the people of Jabesh-gilead who respectfully gave Saul and Jonathan an honored burial (I Sam. 31:11-13, and 2 Sam. 1). I have to think that David’s respectful way toward King Saul must have something to say to us in today’s contentious times.

Jerry Nichols, a native of Pea Ridge, is a retired Methodist minister. He can be contacted by e-mail at [email protected], or call 621-1621.

Church, Pages 2 on 02/03/2010