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Calling to Freedom
The beginning of chapter five, a transitional verse summarizing what has gone before and introducing a new section, sounds a call to freedom and warns again of the consequences of depending upon obligations other than faith in Christ. Paul asserts the dangers of an admixture of legalism and liberty in the life of the Christian. By freeing us from the law, Christ has set usfreefrom its curse, its unreachable demand, and its condemnation. Earlier in the letter Paul has reviewed his own experience as a faithful Jew under the law, one who knew both its demand and its temporal provision of grace. Thus he understood some of the reservation of "certain people ... from James" about including Gentiles in the new way of faithapart from the law. Thefreedomof which Paul thinks is circumscribed by a biblical understanding of human beings as God's own creation and therefore accountable to God. Freedom does not mean the right of absolute self-determination, as some Enlightenment thought purported. To be human is to live within certain boundaries set by the creator. Our horizons are not unlimited; our finitude and our creatureliness give a certain provisionality to our lives. And yet, God grants to human beings thefreedomto choose the nature of their response to God and the way they will order their lives with one another. Bonhoeffer wrote of this humanfreedomin his "Wedding Sermon from a Prison Cell/' calling for gratitude "that human beings can do such great things, that they have been given such immense freedom and power to take the helm of their life's journey. The children of the earth arerightlyproud of being allowed to take a hand in shaping their own destinies ... ,"1 Thisfreedomis God's generous gift.
Enthusiasm in the fullness of the Spirit characterized many of the early churches and, at times, the Apostle Paul imposed stern measures to curtail expressions of freedom that compromised the Spirit of Christ (1 Corinthians 5:9-13).
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our cooperative ventures in missions; we face our own complicity in enslaving others, as our denomination's historical support of the institution of slavery reveals; we face policy issues in government which challenge our understanding of Christian discipleship; and we face a growing privatization of religious experience where liberty of conscience functions as license to order one's life 8 without ecclesial or community accountability.
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