The Dangers of Elitism

The Dangers of Elitism James 2:1-13 There have always been people who think they are better than everyone else. Some feel they are better than everyone else because they have a lot of money. Others because they have power. There are those who feel superior because they belong to a certain social class, religious group or racial group. Still others feel a sense of moral superiority. We think of the Pharisee who starts his prayer that he was thankful he was not like everyone else while looking down at the publican. Various forms of elitism have been a plague on society. What does God think about people who have an air of superiority over others. The simple answer is much. We are reminded that "Pride cometh before a fall, and a haughty heart before destruction. (Proverbs 16:18). Here in this morning's text, James reminds us that the rich oppress the poor, bring them before the judgment seat and blaspheme the name by which they are called. "Blaspheme" is a very strong word which is usually used in Scripture in relation with God. To blaspheme someone is to commit blasphemy against God as humans are created in His image. So it is abundantly clear what God thinks about elitism. But this is the way the world works. And as long as this age endures, this is the way it shall remain. This is because humankind is in absolute rebellion against God, who is revealed in Scripture. There are those who think that all we need to do to improve the world is to apply Biblical teaching on morality, especially the words of Jesus. If only we kept the Ten Commandments or the Sermon on the Mount, all would be well. Humankind has tried for thousands of years to do this. These teachings represent the highest moral authority and elevated teaching. Yet, the stench of elitism continues. The church will accomplish nothing by joining in worldly style demonstrations against racism and other "isms." People need rather to be transformed by the preaching of the gospel and their believing this message. Therefore, the words from James were written to the church and not to the world in general. These represent the moral code the church is to live by. As troubling as elitism is in the world, it is even more sad that we see these worldly values pop up in the church. We have "First" churches. This does not mean they were the first churches in the community. They might have been, but "first" churches are where the elite go. The churches segregate the rich from the poor. Churches are too often segregated by race and denominational pride and standards of purity. There are those who emphasize the badge of election. So elitism isn't just about money and social status. Even relatively poor churches can in some way be elitist. Churches are made up of individuals, and elitist values tempt us as well. James begins the chapter with a warning to the church not to show respect of persons in the Christian assembly. Social rules exist outside the Christian assembly. Masters are masters, and slaves are slaves. This does not change when the believers leave church. Paul is abundantly clear about this. But these things are absolutely not to be practiced within the church. He comes harshly against the Corinthian church because they were observing social rank at their love feasts. They were being seated according to rank, with the more affluent and higher caste members being served first. They got the best food and wine, and ate and drank to excess. Greco-Roman social rules did say that everyone assembled including slaves were to be given food and drink. But they could not eat and drink until their superiors were done. The quality and quantity of the food could be restricted. Their bringing worldly social distinctions into the church was the cause of God's judgment upon them. Some had fallen ill and others died. This shows how seriously God takes the equality of believers at church. So it is not only James who teaches this. Peter does also. In this, they are following Jesus Himself. James goes on to give an example. If a rich person dressed in fine clothes and other trappings of wealth came into the assembly, he was not to be given preferential treatment. And if a poor person or slave came in, he was not to be discriminated against because he or she was poor. The church was to observe the equality of all believers in the assembly. When they dismissed, the social distinctions reverted. The church did not preach the overthrow of society. That would have been suicidal to the church's existence. The example of the slave rebellion under Spartacus is a grim reminder of how ruthlessly those who challenged the social order were treated. James has often been accused of legalism to some degree. Luther had trouble with this epistle, for example. But legalism only occurs when action is dictated apart from giving the rationale for the action. A good example of this is when we see displays of the Ten Commandments are put in courthouses, churches and the front lawns as though they begin with "Thou shalt have no other gods before me. This is legalism. But the Ten Commandments actually begin with: "I am the LORD thy God which brought thee out of Egypt, out of the house of bondage." What a difference this preamble makes. Rather than just saying "Do this or else," it shows that the purpose of the Ten Commandments is to maintain the freedom which God had graciously given to Israel in delivering them out of Egyptian bondage. The rationale, then is freedom, not legalistic slavery. If James were to be strictly legalistic here, he would only be substituting one form of elitism with another. James provides rationale for his prohibition of observing worldly social distinctions in church. The first is a quote from Leviticus: "You shall love your neighbor as yourself." Jesus also quotes this as being the second part of the Great Commandment of Deuteronomy 6:4 which is to love Yahweh, your God, with all of one's being. Love is not slavish obedience. The respect of persons is sinful, because it simply is not loving. We see love demonstrated by Jesus Himself who came down from heaven and was of the most humble birth. He washed the disciples' feet. He died the death of a slave. Though He had all the rights as God the Son to demand respect, he made Himself of no reputation. This example of love becomes the one we are to follow. When we see the words about Jesus' love at the beginning of John 13, we are reminded that Jesus loves us to the "uttermost." (Greek, telos, meaning "completely.") Then we remember Jesus at His death saying "It is finished." (The Greek, teteleka" is a verbal form of the noun "telos."). The very definition of perfect love is the death of Jesus on the cross in our behalf. When we stray from love, we then fall under the spell of legalism. Then the commandments become the cause of our death and judgment. Without love, we become transgressors. When we transgress any one of these commandments, we transgress all. But James then tells us about a different law, the law of liberty. This liberty comes when we treat others with mercy rather than to judge them because God is merciful. Mercy rejoices against judgment. The church is to reflect God's new reality within the assembly of believers. Love becomes the new standard, love which is demonstrated by mercy and by treating our fellow brothers and sisters as equals. Think about how a slave or a poor person is lifted up in church by being given the same royal treatment as the rich. This is an act of love and mercy. We would do well to consider how much God is displeased with us when we show distinctions in the church, There is no room for racism or elitism in church. This has ramifications outside the actual church assembly as well. The slave would be a slave when he left, but he was a Christian slave. The master left a Christian master. The social code reverted. But the social code allowed masters to set their slaves free. The master would be challenged by this teaching on love. Many masters freed their slaves. It is said that the slave Onesimus who had committed the capital crime of running away from his master later became a bishop in the church. Paul had reasoned with Philemon, that even though he had the right to severely chastise his runaway slave, to show mercy on him instead as Onesimus had become a Christian. Somewhere along the way, the church lost this principle. When the church merged with Rome, the social distinctions of rank took over the church. There were special places in the Medieval churches for the nobles. The distinctions have followed even to this day. If only we could re-appropriate the practice of the early church. What a witness that would be to the world. The world now sees the church hour as the most segregated hour of the week. This is a horrible example. But this is what the world sees, and it has a right to complain. We are indeed special to God, but this is not to become its own form of elitism. Rather we are called to humble service. If people in the world will see our love and acceptance in Jesus Christ, they will be attracted rather than repelled by the church. They will ask the reason for our hope, why we act so differently than them. Let James the brother of the Lord's words sink deep into us.