“Why do we tear and rip apart the members of Christ, and rebel against our own body and get worked up to such a frenzy that we forget that we are members of one another? Remember the words of the Lord Jesus, for it says, ‘Woe to that person, it would be better for him if he had not been born than to cause one of my elect to sin. It would have been better for him to be tied to a millstone and to sink into the sea than to turn away one of my elect.’ Your schism has turned many away, has plunged many into discouragement, many into doubt; all of us into grief, yet your rebellion is continuous!”
– The First Epistle of Clement of Rome to the Church in Corinth, date uncertain, sometime before 70 AD or even at the end of the reign of Domitian (c. 96 AD).
I’ve recently been reading The Apostolic Fathers in English. The book includes ancient texts from the earliest days of the Church. Some are pastoral letters. Others were likely sermons. Yet they often reveal the controversies and arguments of their day.
Apparently the early Church was filled with ill tempered people prone to pride. They often seem to have struggled with submission to authority, and yet they seem to have needed more often than not the proverbial rod rather than the shepherd’s staff to keep them focused on the Gospel. They fought among themselves. They jockeyed for power and position. They could be dishonest as they did so. They became divided, sometimes hating one another. I have come to notice through my reading that early Christians were much like some of us modern Christians today.
In today’s world when a theological argument comes (as they will thanks to our limited human intelligence and sin), we are prone to split denominations or congregations rather than face the difficult call from Jesus to reconcile – or at least struggle towards reconciliation. These splits are often precipitated by one or two people shaping a consensus then drawing others into the fray. Paul warned the early Church about people stirring the proverbial church coffee pot and drawing up grounds of discontent. He writes, “I urge you, brothers and sisters, to keep an eye on those who create dissensions and hindrances, in opposition to the teaching that you have learned; avoid them. For such people do not serve our Lord Christ but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded.” Certainly, their appetites could reflect greed or a desire for power, a disordered search for significance or other sin, but sometimes, people causing such disarray don’t realize it. It might not be intentional. They can be acting out over wounds of their own past. Unhealthy people can make unhealthy choices. They can also influence others.
Likewise, my social media feed gets too often filled with Christians demonizing one another intentionally or not. For example, “Lutherans,” some Christians posted recently, “are sex traffickers and money launderers.” These posts came into being because member agencies of Lutheran Services of America help our federal government contractually serve citizens and others in need within our country’s jurisdiction. Often, these agencies do so more cost effectively than if the government did it themselves. Through such government contracts and grants from other entities, one in fifty Americans are helped through addressing all kinds of needs – foster care, adoptions, at risk schools, senior services, homes for the physically and intellectually disabled, and much more. Services can include immigrants and refugees. And there lies the rub…
As member nonprofits already provided foster care and adoption services since the 1800s, they have been asked by past administrations (both Republican and Democrat) to help care for unescorted minors in the United States for decades. With an history dating back to World War II helping refugees, they were requested to help with the currently unpopular task of assisting immigrants and refugees. They do only what they are asked to do by the government or through grants as legally contracted to do. If one doesn’t like a program, individual grants and contracts can be cancelled or redefined. No one is helped to run across our nation’s border. Laws aren’t broken, and the organizations are audited annually by outside groups. They operate in a way where any profits go toward maintenance of current efforts or establishing new services. Lutheran Services in America even has a four star, 100% rating on Charity Navigator.
Yet, I see some people openly espousing Christian values on social media, then they turn to virtually shout that these organizations are betraying our nation, corrupt, and “getting rich.” They often wrongly conflate independent nonprofits with denominations as they do so and repeat false claims heard elsewhere with more rumors than evidence. No reason or fact mitigates their attacks. All remain guilty in their minds, even as independent nonprofits (like people) can vary in quality and performance. Yes, Roman Catholic, Episcopal, and other denominational efforts are condemned in similar ways.
Further, I have seen other Christian people who support such nonprofits denounced by these publicly self-identified Christians. They can be called “libtards,” parasites, and worse. The negative rhetoric of television personalities, radio hosts, podcasters, or even memes can infect the body of Christ and spread. In Philippians 4, Paul requests, “Let your gentleness be evident to all. The Lord is near.” Rather than being anxious and angry, he suggests that trusting in God and turning to him with hope “will guard your hearts and your minds in Christ Jesus.” He commands, “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” Instead, too many modern Christians keep a list of transgressions both real and imagined. Focusing on these, they lose their peace and too often their tempers.
As I’ve written elsewhere, when it comes to the growing influence of New Apostolic Reformation (NAR) churches, it can become much worse. Those who disagree with the NAR view are said to be possessed by demons, thus they need to be soundly defeated if not (amidst extreme adherents) wiped out. They adhere to a Seven Mountain Mandate, seven aspects of society that believers seek to gain influence and dominate to prepare if not precipitate Christ’s return: family, religion, education, media, arts and entertainment, business, and government. The problem comes when abuse and problematic techniques are employed; when sin is excused in the pursuit of power. The disease spreads as elements of the teaching become accepted by other Christians. Battle lines are drawn.
Some avowed Christians with NAR backgrounds in the government or influenced by similar theologies have thus reluctantly called the above organizations providing social services and the people supporting them Christian, for they will only do so in quotes. It seems clear that they wish to insinuate that such organizations and people are not Christian, at least in the way that they define Christians. In fact, they aren’t afraid to call other Christians’ salvation in doubt or claim they are controlled by literal demons. Those who do such things bring to my mind the Super Apostles of Paul’s time who were neither super nor Apostles in Paul’s assessment (see 2 Corinthians 11). Unfortunately, many of the President’s spiritual advisors reflect this theological view, and its unyielding harshness has made its way subtly yet influentially into our political speech.
Bearing false witness is a serious sin causing brokenness no matter what positive goals we might claim. Yet, I have had pastors and other Christians (most often Baptist, Evangelical, or conservative Roman Catholic) tell me privately that they can live with statements they know to be false, coarse, even overtly sinful during this political season of history because the ends in their mind are good. (I was taken aback that they so easily excused such behaviors.)
Luther’s comments extensively about the commandment not to bear false witness in his Large Catechism. He expands our understanding of the commandment beyond legal necessities to all offenses of the tongue, “For it is a common evil plague that every one prefers hearing evil to hearing good of his neighbor; and although we ourselves are so bad that we cannot suffer that any one should say anything bad about us, but every one would much rather that all the world should speak of him in terms of gold, yet we cannot bear that the best is spoken about others.”
If things cannot be properly proved, don’t say them. If you hear of secret sins that are not “notorious” (illegalities or causing significant harm to others), keep them secret. And interpret your neighbors’ actions in the most generous way possible, for we will be judged as we judge our neighbors (Matthew 7:2). We also are taught to pray by Jesus. We are to ask that we be forgiven our trespasses/sin/debts as we forgive others in the Lord’s Prayer.
Luther further writes, “and it is especially an excellent and noble virtue for one always to explain advantageously and put the best construction upon all he may hear of his neighbor (if it be not notoriously evil), or at any rate to condone it over and against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbor, and that explain and pervert it in the worst way.” As I have asked my pastor friends who feel differently than me, I will ask you, dear blog reader, “Does the end justify the means?” As far as I have seen, Jesus never taught us that. Let our yes mean yes and our no mean no, and love even your enemies (Matthew 5). Jesus says, “be wise as serpents and innocent as doves” (Matthew 10:16), but he never tells us to be bullies. Meekness is the way of Jesus. To take up our cross is what he modeled.
Certainly in the age of DOGE, it is easy to find examples of right leaning Christians attacking the left leaning ones, as such hot button issues regarding cuts to social service, education, and immigration are for the present often in the forefront of the news. Yet leftist Christians can be just as insensitive, callous, and hateful as they speak or post about rightist Christians. For they are human, too.
I’ve mentioned elsewhere that conservative leaning Christians can be called fascist or Nazis just because they might want to secure borders, address concerns about violent crime, and promote economic growth. Certainly, as with the left, some among the right can go to excess in their dogmatic pursuit of political ends. Some can indeed sin or support sinful policies. Yet, the basic goals represented are not always or automatically unreasonable. One could come up with policies between a wide open border and one sealed completely shut for example. Yet, we tend to be rigid like Pharisees when it comes to our politics, even though we are called as Christians to be open to the possibility of much more. God says in Isaiah 43:19,
I am about to do a new thing;
now it springs forth; do you not perceive it?
I will make a way in the wilderness
and rivers in the desert.
Then during the sometimes violent demonstrations and riots against police use of force over the last decade, I was indeed treated differently if not rudely by some other pastors who could not understand or did not seem to like that I was a police chaplain. One pastor I know in a position of authority spent time questioning not just police policies but the need for police. Fair enough, I suppose, at least philosophically, although I think that assertion misguided. Yet, a number of that pastor’s social media posts during that period went further calling all police blue thugs…in effect calling me who had been an officer a blue thug, too. (This epithet echoed the too often misdirected anger of a popular theologian at the time.) There was no public openness to recognize that each officer and agency is different even as they all struggle with sin. One should not assume all people in a neighborhood are criminals. One should offer law enforcement officers the same amount of grace.
And further in these times of heightened tensions over “culture wars,” I had two younger pastors insist that I would not understand an issue because of my generation. They continued to speak on the issue as if I was not there. (Ironically as liberal politically as they viewed themselves, they exemplified the bias called ageism.) Certainly, context matters. Our knowledge is impacted by our experiences. Yet, that doesn’t mean that a person cannot have understanding or empathy. In denying that truth, sometimes even well meaning people can be blind.
In addition, I have seen people who often post about their faith attack me as a “bad” pastor/priest and poor Christian when I post something they don’t like or understand. For example, I suggested turning the other cheek over the Paris Olympic scandal – a transgender portrayal of the Last Supper during the opening ceremonies. Yes, it was insensitive to many conservative Christians’ worldview. Sure, they would not likely portray Mohammed in a similar way. Definitely, Christians disagree over gender issues and much more. Yet why waste time raging?
Paul, the great Apostle and missionary, gives this advice, “Therefore, as God’s choice, holy and loved, put on compassion, kindness, humility, gentleness, and patience.” I think I was on pretty solid ground to try to act and talk about the issue patiently in love rather than react in anger calling people names.
Still, one old friend asked how I could not be mad. They were mad at me for not being mad! Well, I have known people oppressed by laws forbidding faith practices, physically tortured, threatened with death because they loved Jesus. A potentially rude skit (depending on one’s beliefs perhaps) seems a regrettable but much lower threat to Christianity to me. Indeed, Christ can defend himself and has looked with kindness toward greater transgressions – like people abusing him and hanging him on a cross. So, let us offer such insensitive people forgiveness. They likely don’t truly know what they do.
And in response to my concerns over confirmed war crimes of the Russian Army in Ukraine or the US taking over Greenland “one way or another,” “no matter what,” I’ve had a fellow Christian try to shame me publicly in their own posts. I was to him a pastor against peace and security when I’m anything but. Some others have claimed I am being political when I am rather trying to suggest that we cannot ignore war crimes as Christians even as overall policy and goals might need to be debated. We should not threaten (even by insinuation) to take by force other lands against the will of the people who live there. We should demand honesty and transparency rather than lies or half truths when government policies on intelligence matters are violated, employee reduction of force is outside of regulations and laws and completed in an insulting way to people who dedicated their lives to service, or our potentially wrongly deporting people is at stake. If the government has admitted one mistake, potentially there can be or will be others.
Yet, Christians are imperfect humans, often casting us all into grief as Clement suggests. Another person responding to one of my posts swore in their own, “I don’t give a F**K about those who are unhappy about Ukraine. I’m sticking with my President.” All the while, their Christian identity was flaunted in multiple pictures on their page. What about sticking with Christ to defend an innocent populace; to try to offer justice with mercy as we strive for peace? Or how about being patient or kind amidst disagreements? That’s a better way in my mind. I’m not political for suggesting this, but I am humbly trying to apply Christian ethics as we work toward any goals. I believe we are capable of being more just and loving.
Christians have always had disagreements with one another because they are human and can err at any time. I am not foolish enough to think that I am not blind to my own bias and sin. We all are blinded by our pride and lack of faith at times. It is a good reason to listen to one another – especially those who disagree with us. They might see something that we…that I…don’t. Indeed, my Lutheran heritage suggests that our will is always in bondage to sin, and we cannot do or speak good without God’s help. So, we need to constantly reflect and pray about what we are to do and say. I confess that I can always be wrong when it comes to my thoughts on our political, communal life together. Yet, bishops and priests are called to address sin wherever they see it, as best as they can anyway, despite their personal weakness or imperfections.
Thus, trying to apply scripture to the real world can always be dicey if not done with humility, prayer, and the recognition that you can be wrong. It’s always imperfect. This means we should not hold people hostage in the pews during sermons, spouting overtly political policy statements, at least in all but the most unusual cases. Those in the pews can’t raise questions or respond back during the usual sermon. I have found it always easier, more productive, and fair to discuss bigger questions in small groups while sitting or standing face to face.
That said, Christians still might need to refer to current events in sermons, blogs, podcasts, or social media posts because that’s where we will find our modern people. If attempting to communicate over hot button issues, I think we should urge for people to love better and more, to remember grace not just utilitarian ideals, to encourage empathy and compassion, to condemn lies by commission or omission or any other deceitful acts, and encourage people to look to scripture with others and seek the Spirit’s guidance. And let us not forget that we need to be about our God-given work (within our worldly vocation) to serve as agents of reconciliation offering others forgiveness and peace in Christ’s name not condemnation. Addressing world events or public errors through the lens of Christian ethics and with a spirit of gentleness and grace is not being political if done soberly. Even Paul rebuked Peter and others when in Antioch over their hypocrisy.
Ultimately, I’m not talking about policy here. I’m suggesting that how we treat one another, speak to one another, post about one another, and even think about one another are all part of our public witness about Jesus. We must be rooted in Jesus even as we walk in the world. For, our children can be shaped by what we do or fail to do. Non-Christians can be pushed away by our infighting and hostility.
In this day of anonymous attacks, conspiracy theories, interpreting things in the worst way instead of through a lens of grace, and with half truths or outright lies being reposted without a care on social media and sometimes even shared through sermons, we modern Christians become guilty of a similar if not magnified sin brought up in the ancient text quoted above. “Why do we tear and rip apart the members of Christ, and rebel against our own body and get worked up to such a frenzy that we forget that we are members of one another?” This should give us all reason to pause.
With increased hostility on social media particularly since President Trump’s inauguration, I have posted several times that arguing on social media is vanity – as all things are vanity. It is a useless exercise too often ending in broken relationship. Mobs of people – sometimes people you don’t know – can seek to force one to defend an observation, prove an assertion, and ultimately submit to their favored view as they post article after rebutting article with an angry insult or accusation like a cherry on top. Memes and sarcasm often pass for debate. Insults become a norm.
Still in this time when the louder voices (not necessarily wiser ones) are often heard most clearly and other people fear being bullied, people with important things to say can wrongly choose to remain quiet out of fear. So, I often receive a thank you message or even a call as I try to reframe issues or address what I think might be wrong – hopefully politely and nonanxiously while referencing scripture and Christian values. People long to hear dissenting yet reassuring voices rather than the most angry ones. They are glad to see mature behaviors and dialogue fostering peace rather than conflict. As for me, if I feel insulted or triggered by what others say, I, too, can consider what they wrote, turn my cheek, and scroll away. Dissenting and minority views need to be heard, or else we risk a tyranny of the majority, a form of group think potentially affirming injustice from the left or the right. Engaging people with gentleness and respect, offering empathy and compassion, are biblical models of discourse despite so many modern denials.
A friend asked why I still post articles and observations if I think arguing on social media is such a waste of time. He posted that my practice to post opinions, articles, and blog pieces seemed ironic in view of my assertion. Well, love much like arguing is always a choice. I can still post articles which I think are important and speak about weighty issues, but I can choose whether to engage others or not. I don’t even have to allow for comments (using social media controls) if I don’t want to, because people can read what I post or ignore it. And to be honest, I don’t have time to type my arguments back and forth all day when I have more important work to do.
Meanwhile in the very real world, we can find positive examples of repentance and reconciliation. My former congregation had suffered a major split. Ultimately, the pastor was blamed by many for the congregation failing to grow. I believe that he did do some things wrong in trying to address his accusers, but the congregation was stuck in a rut. People to often said to new people, “We don’t do it that way,” and sidebar conversations fostering dissent were common problems. These behaviors are often identified by research as church-busting behaviors and attitudes. Rumors, gossip, and angry words took a toll. All the while, people left. They did not come to church in order to take sides and fight. They longed for something else entirely. Eventually, there was a vote to remove the pastor who did not want to leave. It was a tie, broken by the President of the Council whom voted to keep the pastor. Things deteriorated from there until they had to choose between what bill to pay. They were running out of people, money, and time.
Digging out of this situation was a Spirit-led process. The remaining members, previously addicted to infighting, hit a bottom of sorts. They repented from their past behaviors in community. They became open not only to change but perhaps importantly more open to God and others. During the recovery period, there was a lot of hard work by the Assistant to the Bishop Jean Bozeman, the Interim Pastor John Waltonen, and the leaders of the congregation and its people to help them heal, forgive and reconcile. Prayer and biblically honest self-reflection were a big part of the process.
When I came into the community as pastor, I was asked to continue that journey with them, and together we grew not just in numbers but in love for one another and in shared mission outside of our doors. After a few years passed, the bishop at the time said we had become a new people. Where neighbors said they previously did not even recognize there was a church in our lot, local county authorities began to call our community a hub of the county for our congregation’s welcome of others to use our resources, a willingness to work with other community groups to help neighbors, and our loving others even when we received nothing in return. It was a beautiful thing to see and to be part of. It stands as a witness to Jesus and the power of his Spirit, and there are many more miracles that I could report from my eleven years there.
So, if we think that as the people of God that we cannot change, that we must conform to the behaviors of the world around us in order to get by, well, that itself is a lie. Before I was ever ordained, I had a foundational, transformative experience that later informed my approach to ministry. I tasted what the Church can be at its best. I was deeply blessed to have encountered the example of Brother Roger of Taizé and eventually live with him and his community.
You might know that Br. Roger helped refugees and Jews in Vichy France risking his own arrest. He helped German released prisoners of war following World War II. He continued to reach out to and support his French neighbors who were communist or anti-church as the community sought to recover from the war together. Over time, he attracted people to Christ through the authentic love which he lived – not badgering or bullying or vilifying. Br. Roger sought to embody Christ, and soon others came to share in his vision and life. The Community of Taizé is an ecumenical one, half Protestant and half Roman Catholic, and church leaders can come from all kinds of Christian traditions to reflect, discuss, and learn while visiting. Popes, Patriarchs, political leaders, authors and more have come.
In addition, thousands of young adults can also come to that small village each week from all the inhabited continents and across denominations. Some young adults just show up because they hear lots of young adults are there, but many more come seeking something deeper. Through a ministry of hospitality and a community centered on becoming a living parable of trust based on the Beatitudes, people often come to see Christ and the Church in an entirely new and vibrant way. Again, love is a choice, and when we gather, not to dominate but to serve, not to just speak but to listen, as one Church in common fellowship despite important theological, political, ethnic or other differences, people can begin to see the Risen Christ alive in us. And we might be blessed to catch a glimpse of Jesus in them, too.
In lieu of schisms, we can seek unity. In the face of anger, we can refuse to respond in kind. For as the Second Epistle of Clement critiqued Christians of that day, when people who do not believe in Jesus “see that not only do we [Christians] not love those who hate us, but that [we do] not even [love] those who love us, they laugh at us and the name [of Jesus] is blasphemed.” How we do things, accomplish things, talk about things, is as important as any goal or value that we espouse. Yet if our words, actions and hearts don’t reflect love especially to other Christians, let us not fool ourselves. We are not of Christ but more like children splashing in the dank puddle of our sin rather than the wide and deep waters of our baptism. We need to repent and do better. For, we bear the name of Christ. That is to remain our primary identity at all times – over national, political, ethnic, or racial identities. We are in this world, but not of this world. As Jesus prayed, he is in us, and he wants to be seen. He longs for us to be one, not tearing one another apart.
No indeed, we are not the first in salvation history to be hardhearted, stiff necked, and prone to taking our eyes off of God in order to pursue bright and shiny objects of our desires in this world. In our hubris, we can too easily strive to be our own god. Whereas, Ephesians 5:1-2 urges, “So try to be like God, because you are his own dear children. Love others as Christ has loved us. He gave his life for us, a sweet smelling offering and a sacrifice to God.”
This is a struggle as old as time itself ongoing in all of us. So as the Israelites transitioned from slavery into freedom, as they moved from being tribal to one nation, God gave them this direction that speaks to us, too, “Circumcise, then, the foreskin of your heart, and do not be stubborn any longer. For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers [immigrants], providing them food and clothing.”
If we wish to become one as Jesus prayed, we must always seek to somehow bless “the other” in whatever we do. We are to seek to love one another as ourselves (Mark 12:28-31) – at home, school, work, in politics, and yes, even on social media. Especially as Christ’s body, we are to remember Christ’s instructions as he shared his Last Supper with those he loved, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13: 34-35).
Tearing one another apart should be deemed anathema whatever the fears we face, our feelings, or excuses. For we are “called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours” (1 Corinthians 1:2b).
Unless otherwise indicated, all scripture quotations for this post are from the New Revised Standard Version Updated Edition (NRSVue) translation.
© 2025 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.
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