Use Your Freedom Wisely.

Chapter 3: Liberty Meets Responsibility

“Responsibility doesn’t come naturally to most of us. This quality needs to be engrained into our thinking and convictions. . . . Responsibility is rarely convenient and almost always difficult.” – Brent Crowe

In this chapter, Crowe discusses what it means to live a life of responsible freedom. This is building on his previous discussions about what it means to be free: Christian freedom is not selfish, but selfless. Crowe asserts that “freedom may be the most misunderstood idea that believers celebrate” because many do not recognize the “marriage between responsibility and freedom” (46). Though it would appear that these two elements are in contradiction to each other, they complement each other (46).

·      A Recurring Theme

In this section, Crowe starts by mentioning 1^st Corinthians 10:23-24 – where Paul writes that “all things are lawful, but not all things are helpful; all things are lawful, but not all things build up” – and asserts that this is not at all evidence of an “anything goes as long as it is permissible” attitude (47). Rather, Paul’s theme is about doing what is the best and most edifying for other people. Paul “[filters] any freedom discussion through a singular focus of serving” (47). Crowe writes that this emphasis on serving others is seen elsewhere in Paul’s writing, especially Philippians 2:3-4, which encourages believers to “Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.”

·      Real-Life Scenarios and the Application of Freedom

This section describes three different examples taken from the 1^st Corinthians text mentioned previously, and frames each in light of the freedom we have in Christ. These examples all have to do with the challenges and concerns of living in a culture of idolatry, specifically in relation to the issue of whether or not it is right for Christians to eat meat sacrificed to idols. Crowe first offers some historical context for this problem, explaining how Corinth was a multicultural center and a place of numerous religions. Many of these religions practiced animal sacrifice, and the meat would then be sold at the marketplace (49). Crowe writes, “[the believers’ struggle brings up a pertinent question that applies to our culture today. How should our freedom motivate and guide us through a culture littered with idolatry? . . . the world we navigate daily is caught up in widespread worship of things other than God” (49).

The main conclusions from these three explanations are as follows:

·      “we aren’t responsible for knowledge we don’t have”: Crow writes that “just because someone might unknowingly purchase meat that had been sacrificed to an idol didn’t mean he or she was paying homage to a graven image” (50). Crowe asserts that this doesn’t mean Paul gave us “license to be oblivious; rather, he was simply saying that we do not have to chain down our freedom because of the unknown” (50).

·      “relationship is more important than knowledge”: This is in context of the issue of whether or not Christians should eat what is set before them when eating with unbelievers (51). In this case, showing gratitude and care is more important than making sure the food you are eating has not been sacrificed to a pagan god.

·      “When we know what’s wise but don’t do it, we sin, because we’re unconcerned about the spiritual well-being of others”: In this case, Paul seemingly contradicts his last example, because he suggests that if someone tells you that the meat has been sacrificed, then out of consideration for less mature believers who might be led astray, you should not eat the meat. However, this is not because it would be sinful for you to eat the meat in itself, but rather because it would be sinful for you to do anything which might become a stumbling block for others.

·      The Goal of Responsible Freedom: To Glorify God Exhaustively

“Responsible freedom – even when motivated by others who might be observing our actions – is ultimately responsible only to God . . . . ‘So, whether you eat or drink, or whatever you do, do all to the glory of God’” (53).

Crowe explains that the Greek word for glory essentially means “a public manifestation of an inner reality” (53). If our ultimate goal should be to glorify God in everything we do, we must be sure that our actions are in line with our status as new creations in Christ. Crowe says that “we need more than just good intentions . . . . [we need] right motives that lead to righteous actions” (53). Crowe goes on to explain three key manifestations of a heart seeking to glorify God through action. According to Crowe, to glorify God motivates us to lead others to salvation, to be an example to be followed, and to practice proactive selflessness toward humanity.

 So far, Crowe has yet to make significant connections to the ethical “gray areas” we encounter in today’s society, because his goal has been to set a foundation based on Scripture. It is apparent, however, that Crowe assumes a very conservative political stance, and I am curious to see how this influences his discussion of controversial topics in the upcoming chapters. Based on what I have read so far, I would think that Crowe’s approach to interpreting Scripture relies primarily on the “sola scriptura” idea. Still, as he often brings in the work and biographies of historical figures and theologians like Wesley and Calvin, it’s clear that he does see authority in the categories of tradition and experience, as well. Another thing I’ve noticed is that he clearly emphasizes the New Testament over everything else. This is to be expected, as his point is that our freedom in Christ is what should motivate our ethical decisions. However, I would appreciate a more holistic discussion of this truth, perhaps providing more Biblical context from the Old Testament. Thinking about the “mountain peaks” we’ve discussed in class, Crowe does briefly point back to Creation, however. His primary focus, of course, is on Christ.

In general, Crowe’s analysis seems a bit bare; I would appreciate more detail and more discussion of his points. Having attended his student leadership conferences and heard his sermons, I know that he is a powerful, motivating speaker, and I also know that he does not shy away from giving his opinion about controversial topics. I trust his guidance and his scholarship. However, while I know his audience for this book is not strictly students, his writing style gives this impression. I definitely think his voice does seem better adapted to speeches than to writing, too. He often includes anecdotal evidence and stories, which are highly effective in presentations, but perhaps less so in a book, when the humor of his expression, the inflection of his voice, and perhaps background images is not as easily conveyed. He also has a tendency to summarize too much without providing specific details; he conveys truth, but perhaps without the details that would add to his credibility. For example, when he mentions the meaning of the Greek word for glory, he does not actually give us the Greek word. Unintentionally, of course, I think this kind of gives the impression that Crowe doesn’t think his readers care enough to know background details.