Principles for Christians Working in the World⤒🔗

It is not getting any easier for us to live as Christians in the midst of a world that is no friend to grace. In the workaday world sin surrounds us and temptations bombard us from every direction. The challenges seemingly become stronger each day as we seek to take up our tasks in society as Christians. In the church, whether we be street-smart veterans with years of experience, or wet-behind-the-ears novices looking to the future wondering which path to take in the service of God, we must continually place ourselves before the question: How should we then live? (to borrow a phrase from the late Dr. Francis Schaeffer).

In attempting to answer such a question, it ought to be quite clear, that, given the diversity of God's creation, not to mention the diversity of talents, abilities and dispositions of His people, we are better served by seeking first to understand the general Biblical principles. Below we present what, in our estimation, are some of the most fundamental Biblical teachings that ought to navigate us safely through a life of service in the world. Before we get to these, however, it is also appropriate to make some preliminary remarks about the perils of two extremes, a Scylla and Charybdis to steer clear of.

One temptation would be to become a practical antinomian. An antinomian is one who is literally "against law." While not denying the place of God's law, the practical antinomian has resolved himself to the conclusion that when it comes to living in the "real world" its simply not always practical to be bound by the law of God.

Sometimes a person's got to play the game the world's way and wink at certain sinful activity. He has no choice, he argues, this is what he has to do to survive. Not a lot needs to be said in order for us to see the faithlessness and sinfulness of this way of thinking.

The second, apparently more pious approach, is to fall into the trap of becoming a practical anabaptist. While not necessarily reverting to the use of horse and buggy, the practical anabaptist solves the problem of living in the world by fleeing from it. The difficult questions are not faced, but ignored.

Both of the above are temptations also for Reformed confessors, neither, however, is the faithful Christian approach. With these parameters in mind we can consider the following general principles regarding Christian living in the world:

1. It is central to our Christian calling in this world to be engaged in cultural activity for the sake of the kingdom of God (Genesis 1:28, 2:15).Theologians call this the Cultural, or Dominion Mandate.
   1.1 This responsibility and ability, though squandered in the fall, is restored to us in the Lord Jesus Christ, the Second Adam (2 Corinthians 5:18-21).
   1.2 The Christian, while not being of "the world" nevertheless has a calling "in the world" (John 17:14,15).
   1.3 It is not possible, nor is it proper for the Christian to live in isolation from the world (1 Corinthians 5:10).
   1.4 As Christians we are to receive, enjoy and develop the good gifts of God's cre­ation, for the earth is the Lord's (Psalm 24:1).
   1.5 It is the task and calling of the Christian to seek to understand and engage the world for the sake of the gospel (2 Corinthians 10:4,5).
2. This mandate is not now carried out in the context of the original state of rectitude that obtained at the time of creation (Genesis 1,2), but rather in the presence of sin. So it will be until the consummation (Romans 8:18-22). The resulting constant struggle or warfare, which is often referred to as the Antithesis. is that which God has sovereignly placed in the world (Genesis 3:15). God has done so in order that there should always be a clear demarcation between the kingdom of God and that of satan.
   2.1 The Christian, in all of his endeavors must live in the constant awareness of, and struggle with, the fact that his sworn enemies, the devil, the world and his own flesh never stop attacking him. (Cf. Lord's Day 52, QA 127 - HC).
   2.2 The recognition of the antithesis, the ongoing battle, will mean that the Christian will be called upon to make choices against certain practices for the good of the community, and, in order that he not be brought down to defeat in this spiri­tual struggle.
   2.3 An understanding of the radicalness of man's depravi­ty (Genesis 6:5, 8:21; Jeremiah 17:9; Romans 3:10-18,23) also gives a sense of realism, however, to our consideration of how the products of the Christian's labors will be used. For instance, whereas the Christian merchant is responsi­ble for the quality of that which he sells, he cannot be responsible for every sinful abuse of his product by those who purchase it.
   e.g. To suggest that if a certain product may be used for ungodly and sinful activity, this automatically and morally disqualifies a Christian from selling such, is to fail to appreciate the radical nature of the depravity of mankind. Unbelieving man is such that he cannot but sin in all that he does, with all that he has (Romans 8:7, Hebrews 11:6).
3. In everything the Christian does, in all of his eco­nomic and cultural endeavors, he is responsible to do all to the glory of God and for the sake of the kingdom of Christ (Matthew 6:25-33; Romans 14:23, 1 Corinthians 10:31).
   3.1 There can be no neutrality in the Christian life. The claims of God's commandments and of Christ's kingdom are totalitarian.
   3.2 Every Christian, in whatever calling, should be able to articulate how it is that what he does reveals God's glory and serves the proclamation of Christ's kingdom.
   3.3 The attitude of "business is business," which essential­ly disconnects the Christian's life of work from his life of "piety" on the Lord's Day, is totally foreign to the Christian worldview (Cf. Psalm 119).
   3.4 To this end, everything a Christian does is a part of his witness, and nothing he does in business should be allowed to detract from that.
   3.5 The continuing presence of sin in a believer's life must never be used as an excuse to keep on sinning (Romans 6:1,2).
   3.6 A Christian businessman is responsible to see to it that the policies and practices of his business reflect the Christian worldview, by at the very least, not violating the commandments of the Lord. On the analogy of the 4th commandment's reference to menservants, maidservants and sojourners, the modern businessman cannot allow his employees or those otherwise under his hire to carry out tasks for the sake of the business in ways that are in violation of the commandments of God.
   3.7 Since all authority is appointed by God (Romans 13:1), it is the believer's responsibility to live in obedience to the laws of the land with respect to taxation and general business practices (Romans 13:7).
   3.8 These are principles that the church must strive to see become second nature to her members. Principles that ought then to come into play with respect to every new employment and business decision.
   3.9 The Scriptures admit of no exceptions to these basic principles regardless of the size of the business.
   3.10 The level of responsibility in this con­nection is different for an employee than it is for an employer.
   3.10.1 e.g. As an employee in a variety store, a Christian is not responsible for the fact that he may be asked to sell pornography to the customers. The owner and the buyer are. To be sure, he would have an obligation to speak to the owner concerning this, and if he were to feel conscience bound that he must not work in such an environment, this is his prerogative.
   3.10.2 A Christian owner in such a situation, is however, fully accountable.
4. Legalism or Pharisaism has (at least) two sides, both of which are to be avoided at all costs in the Church of Jesus Christ (Galatians 5:1).
   4.1 On the one hand, there is the danger of going beyond what is written (1 Corinthians 4:6), where demands or pro­hibitions not given in Scripture are laid as a burden upon believers (e.g. Colossians 2:20-22, 1 Timothy 4:3-5). The church must be extremely careful that she not lay on her members any greater burden than Scriptural obedience would require.|
   4.2 On the other hand, looking for ingenious ways to remove oneself from under the demands of covenantal obedience is another form of legalism/Pharisaism (cf. the hypocrisy of the Pharisees censured by Jesus in Mark 7:6-13).
5. In the realm of Christian freedom there are matters of "indifference" , what theologians have traditionally called Adiaphora, where there remain legitimate differences of opinion among believers in respect to their Biblically-informed consciences before the Lord.
   5.1 It is clear from when Christ says if your hand causes you to stumble cut if off (Matthew 5:30), that there will be differences between Christians as to what causes them to stumble.
   5.2 In the same way, it is clear from Paul's treatment of these questions in 1 Corinthians 8-10 and Romans 14,15 that these legitimate (not-contrary-to-law) differences of opinion are to be allowed to exist side by side in the church.
   5.3 The designations of "weak" and "strong" in this connection must be understood in relation to the matter of conscience in question. The weaker brother is one, who for reasons of conscience, is not able to engage in a certain activity before the Lord. The designations weak and strong are case specific and do not have anything to say in connection with relative strengths of the respective believers' relationship to the Lord.
   5.4 To say that Christians should abstain from anything that another Christian might have qualms of conscience about is to misunderstand the Scriptural teaching here. The "offense" of the weaker brother is not simply a matter of doing something displeasing to him, it is actually to cause him to stumble, to compel him to do something against his conscience apart from faith, not being fully convinced in his own mind. (Romans 14:5,23).
   5.5 It is important to note that not only are the "strong" warned against "offending" the "weak," but the "weak" are also warned against "judging" the "strong."
   5.6 It is in the matter of the Church's use of and engagement with culture where the dynamic of the "weak" and the "strong" often comes into play.
6. In the Scriptures a distinction is made between what is lawful/allowable for a Christian, and that which is expedient/advisable (1 Corinthians 10:23).
   6.1 What God's people are allowed to do, and what we as believers will recommend one another to be involved in can be different things, the latter being a narrower (never broader) field. Of course, the church's moral obligation to discipline her members according to the standard of God's Word applies only in the situation where the bounds of what Scripture allows are clearly overstepped.
   6.2 The church ought continually to encourage her members (including her youth) not to be content with merely "getting by" in the Christian life as well as to loathe the attitude of "what can I get away with," as it is our task and calling in this world to pursue excellence in all of our endeavors (Philippians 4:8).
7. 6.3 Here again, though, we are speaking of a social exhortation rather than a moral imperative, and the church will have to keep in mind such things as providential opportunity (or lack thereof) when exhorting her members in this connection. In addition, while never relenting in challeng­ing her members to grow up into Christ, the church must exercise patience with the reality that in her midst there are both weaker and stronger believers (speaking of "weak" and "strong" now in a different sense than in Romans 14 and 1 Corinthians 8 above).

Obviously with our calling to be Christians in the world. we will find ourselves engaged in struggle for the rest of our earthly lives. Let us continue to encourage each other in the battle. Let us seek more and more to know and to live out of the Biblical principles.

Let us teach our covenant youth at home, church and school, that they might embrace their privileges and responsibilities in this world with enthusiasm. May God grant that we would see a renewed appreciation and demonstration of what has been called a Reformed world‑and-life-view. And may this world-and life-view be more than the rhetoric we have seen too much of, which simply serves as a front for either worldly or world-flight behavior.

The continuing reformation of Christ's church must come to expression as a blessing, also to our society.