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via Crisis Magazine

by Dusty Gates

dusty gatesThe recent siege of systematic targeting of Christians in the Middle East should spur us to action in solidarity with our brothers and sisters in Christ. While separated from them geographically, we are called to unite ourselves with them in spirit: praying for their safety and an end to the widespread anti-Christian violence in that region. We should do our part to educate those around us, informing our communities and making the seriousness of this situation and our position known to our leaders and representatives. The truth about this tragic and fearful situation must be understood with honest clarity. Our readiness and ability to identify with our fellow “Nazarenes” who have been branded as subjects for oppression and victimization is truly a test of our own Christianity. If we are unmoved by their plight and do not feel compelled to act on their behalf, we fail to live out our calling to be “members of one another” (Eph. 4:25).

Perhaps we should also ask ourselves, at this critical juncture, whether or Christian house mosulnot we would be marked as Christians by those around us. Would our lifestyles, attitudes, and actions identify us as followers of Christ? Would we be found worthy to bear the title “Nazarene,” as our persecuted brethren in Iraq have been, labelled as such in a context reminiscent of the betrayal of our savior who, “knowing everything that was going to happen to him, went out and said to them, ‘Whom are you looking for?’ They answered him, ‘Jesus the Nazorean.’ He said to them, ‘I AM’ ”(Jn. 18:4-5). How often do we hide away, preferring our own security and social acceptance to the demands of discipleship? We regularly cower in secrecy, seeking our own comfort while concealing our Christian identity as Peter did, warming his hands by the fire while denying that he even knew Jesus.

Those who are identified and marked as Christians in Iraq are given three choices by their ISIS persecutors: conversion, acceptance of oppressive conditions, or death. Though, thanks be to God, in the West we are not faced with the immediate danger of this sort of threat, in spiritual solidarity perhaps we should recognize that we are all given these same three options, though in a different form with perhaps more room to attempt compromise. Christians living in any society that is inhospitable towards Christianity are given a choice either to convert (abandon their Christianity in favor of popular anti-religious attitudes and rhetoric), to passively accept oppressive conditions (silently enduring infringements upon freedom, biases, and the general difficulty of trying to be faithful in an opposed society), or to die: to actively resist and counteract evil in our world, willing to accept the full consequences of doing so in the hope and trust that we will be vindicated and that Satan will not have the last word.

The notion of being marked in accordance with our relationship to God should be horrifying for us all. It leaves no grey area: you are either marked or you are not. Most of our notions of Christian identity leave us some opportunity to blur the lines of inclusion and allow us the benefit of the doubt. But when we are presented with a choice of either bearing a mark or not bearing it, we are faced with a concrete and blatant choice. Our mark, or lack thereof, is both objective and affective; it signifies and brings about a real change in our existence and future. It brings to mind several instances in Scripture where God’s faithful are set apart by a special marking bestowed upon them for the purpose of preparation for an imminent crisis.

For example, God appeared to Ezekiel in a vision through which God showed Ezekiel the horrendous abominations that were being committed in the House of God, explaining why his presence was forced to leave the Temple (Ezek. 8:9-18). In this vision, the Lord marked those who were faithful with an X (the Hebrew letter tahv) as a promise that they would be saved from the destruction that would befall all those opposed to God. His servants were instructed to pass through the city and strike down without mercy those who did not bear the mark (Ezek. 9:4-10). This marking and subsequent judgment in Ezekiel’s vision would have reminded the Jews of their history as God’s specially protected people, rescued in dramatic fashion at Passover. In preparation for the final plague, the Hebrews were to mark the two doorpost and the lintel to signify their identity and be spared from death (Exod. 12:7).

We are given a similar image in the Revelation to John, where once again a select group is made distinct from the masses by the bestowal of a mark, signifying their preservation by God. “Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God” (Rev. 7:3). The 144,000 (a multiple of the 12 tribes of Israel: the assembly of God’s chosen) would be spared from the wrath of the Lamb. This also draws a distinction between those sealed with the name of God and those that bear the mark of the beast (Rev. 13:17). In other words, everyone bears a mark: we are either marked for God or marked for the anti-God; destined for everlasting life in the new creation or for everlasting death in separation from it, “for the world in its present form is passing away” (1 Cor. 7:31).

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