P James • Love and Glory in Mission with God

How do I edit God? How can I simplify something very deep and complex? 

Let me give the "call to action" first and hope that it hooks you in to following through some of the deeper logic of the Gospel of John:

God's call on our lives is to show the world what God the Father’s love is like. How do we do this? We lay down our lives in hospitable service in this world. God’s mission of hospitality becomes ours. 

Here is how I get there. (The underlinings highlight the pieces that support the "call to action.")

I. The promise of the Holy Spirit for Believers (John 14:15-17)

15“If you love me, keep my commands. 16And I will ask the Father, and he will give you another advocate to help you and be with you forever— 17the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you.

II. The Work of the Spirit in all of Humanity (John 16:8-11)

8When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: 9about sin, because people do not believe in me; 10about righteousness, because I am going to the Father, where you can see me no longer; 11and about judgment, because the prince of this world now stands condemned.

III. The Work of the Holy Spirit within Believers (John 16:12-15)

12“I have much more to say to you, more than you can now bear. 13But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14He will glorify me because it is from me that he will receive what he will make known to you. 15All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.”

IV. Jesus Prays to be Glorified (John 17:1-5)

V. Jesus Prays for his first disciples to be set apart (sanctified) and protected within this world (John 17:6-18)

17“Sanctify them by the truth; your word is truth.”

VI. Jesus Prays for Us (John 17:20-23)

20“My prayer is not for them alone. I pray also for those who will believe in me through their message, 21that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22I have given them the glory that you gave me, that they may be one as we are one— 23I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

   A. We are called to be one. (Verse 21)

   B. We receive the Son’s glory from the Father in order that we might be one. (Verse 22)

VII. Jesus Prays for Us (John 17:24-26)

24“Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world. 25“Righteous Father, though the world does not know you, I know you, and they know that you have sent me. 26I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.”

   A. The Father loves the Son from all eternity. (Verses 5, 24)

   B. Jesus will continue to make the Father known. (Verse 26 and see John 1:18)

   C. The Father loves the Son because he lays down his life for us. (John 10:17 – “The reason my Father loves me is that I lay down my life.”)

   D. Jesus reveals the Father to us so that the love the Father has for Jesus may be in us. (Verses 23, 26)

God's call on our lives is to show the world what God the Father’s love is like. How do we do this? We lay down our lives in hospitable service in this world. God’s mission of hospitality becomes ours.  

How can this possibly be successful? Jesus prays for our success and joins us in this work. We are the branches, HE is the vine (John 15:1-8). Our friends and family “in the world” cannot receive the Holy Spirit (John 14:17). They can receive us and learn from our humble and hospitable service (John 13:15-17). We are joined and empowered by the Holy Spirit in this work (John 14:17, 16:13, 15). As we obey Jesus and give ourselves in love, our joy will be full (John 15:9-17).

Here comes Sunday... Let's be ready to talk about this!

John 15 - I am the true Vine ... abide in me!

As the Father has loved me, so I have loved you.  Abide in my love. -- John 15:9

This blog is a continuation of a sermon series exploring themes of hospitality in the Gospel of John. 

John 15 is first of three chapters (15-17) known as the "final discourse" chapters, which form the last series of teachings by Jesus before he is arrested and crucified.  

In this chapter, Jesus declares himself to be "the true vine" (John 15:1).  Just as God, the Father, took the Hebrews out of bondage to slavery in Egypt and planted them as a nation (Psalm 80:8-9, 14-15), so Jesus would take people out of bondage to sin, death, and the Evil One, to become a holy nation, a royal priesthood unto God (1 Peter 2:9), by his atoning sacrifice on the cross and his resurrection from the dead to life everlasting.   Just as God, the Father, planted a choice vine of pure seed (Jeremiah 2:21), so Jesus as the pure spotless lamb of God who takes away the sin of the world (John 1:29) would fruit unto rightesness, being a faithful witness and servant of the Father's will (John 5:19-24).   As Israel failed as a true witness of God's character, justice, and righteousness (Isaiah 5:1-7), Jesus would be the true witness, bearing light to the nations (John 8:12, 28-29) into truth that would set them free.

Jesus then admonishes his disciples to abide in him, his word, and love (John 8:31-32; 15:5-11) so that they might bear fruit that lasts, prove to be his disciples, and receive fullness of joy.  He gives them a singular command: love one another as I have loved you (John 15:12), and sends them forth into the world as witnesses in his name.  Jesus forewarns his disciples that they will experience persecution from the world (John 15:18-25), for as the world did not receive him, nor will they receive his disciples, but some will because of Jesus.  In the end, the world now stands condemned, for it has witnessed the coming of the true vine, the Son of God, in whom and for whom all things were made (John 1:10), but rejected him and chose to live in darkness than come into his light of life and grace (John 3:16-21).  His disciples are not to be worry or be afraid for Jesus will send to them the Holy Spirit, the Spirit of truth, who will continue lead and guide them, encourage and strengthen them to bear witness and remain steadfast (John 14:26-29; 15:26-27; 16:7-15). 

What is expected of us?

Our role is very clear in this chapter.  We are to be fruitful branches, bearing fruit that will last, connected to the true vine, Jesus.  In fact, Jesus tells us that apart from him we can do nothing (John 15:5).  Our reward, is further pruning from the Father (John 5:2) and increased joy (John 5:11).  Those branches that do not abide in Christ wither and are cut off and thrown into the fire (John 15:6).  

What is this fruit we are to bear?

First, bearing fruit is to have faith and believe that Jesus is the Son of God, the Savior of the world, that believing our sins are forgiven, we become children of God born of the Spirit, and receive true life everlasting. 

Second, bearing fruit is to be a faithful witness of Jesus to others, proclaiming to be the Christ, the Son of God.  Like Jesus, as we go forth into the world to proclaim the gospel, many will hear and believe and become disciples of Jesus through the work of the Holy Spirit.

Third, bearing fruit is to love another as Jesus has loved us.  He willing laid down his life for others, as a servant of his Father's will, obedient to the last, even to excruciating death on a cross, to be raised to newness of life forevermore.

Fourth, bearing fruit is simply to enjoy being loved by Jesus and the Father.  As dearly loved children of God, we grow in our understanding and experience of the nature and fulness of God's love for us, and the imcomparable riches he has in store for all his beloved children.   We know who we are, whence we came and wither we are going, our present hope, future, and destiny as Christ's beloved bride, living and reigning with him as coheirs for all eternity.  

How does this relate to hospitality?

Knowing the "big picture" enables me, through the help of the Holy Spirit, to welcome and show hospitality, in the name of Jesus, to those around me.  I can afford to be generous, because God has been generous with me, and I am secure in his love.   As I welcome people into my life, my "space," my networks of community, and even my home, I can provide spaces of shelter, safety, security, sustenance, friendship, and provision (i.e., hospitality) to those in need, knowing that The Lord is my shepherd and that he cares for my needs.  Because I am loved, I can love others.   To draw an analogy, I can be generous with giving out water to thirsty people, because I am tapped into a living source of water that never runs dry, but is like a river unto eternity.

Love the journey with you in the Gospel of John!

- Pastor Jeff

Pre-Sermon: John 15

I've been enjoying reading through the Gospel of John through the lens of hospitality, the practice of welcoming strangers into the community by providing them food, shelter, protection, and patronage.

To quickly review:


John 1

The preface which summarizes the entire gospel: "He came to his own (i.e., he was not a stranger), and his own people did not receive him.  But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God" (John 1:11-12).

In terms of hospitality: Jesus is the host.  Humanity has been welcomed into his house. Humanity behaved badly as his guests.  We have brought dishonor to his name.  We were expelled (asked to leave), yet not left to fend for ourselves.  We were clothed with his grace and protection (Genesis 3).
It is like owning an apartment complex, which the owner rents out free of charge.  One day the owner comes to visit, but none of the tenants will receive or welcome the owner.  Instead they mistreat and force the owner to leave.  The invitation is given to a few disciples to come along and see heaven opened upon the Son of Man.

John 2 - 12, Who is Jesus?

Jesus is:

• The wedding host (John 2)
• The temple of God (John 2)
• The savior of the world (John 3)
• The bridegroom (John 3)
• The giver of living water (John 4)
• The healer (John 4/5)
• The true ambassador of the Father (John 5)
• The true bread of life (John 6)

The people debate: Is Jesus the Christ/Messiah? (John 7)

Jesus is:

• The light and truth of the world (John 8)
• The judge of the world (John 9)
• The good shepherd (John 10)
• The resurrection and the life (John 11)
• The atoning sacrifice for the sin of the world (John 12)

John 13-17, The Last Discourses

• John 13 - Love and serve as I have loved and served you (foot washing)
• John 14 - Believe and obey (the Helper will be with you forever)
• John 15 - Abide in me and bear fruit
• John 16 - Stand Firm and Pray

This is a quick reference outline for the context of John 15.  By now, the reader (you) have come to some conclusion also as to who Jesus really is -- the Son of God.   The question is whether you will receive him or reject him?  Ironic, isn't it, that the true host of the world comes to his own as the stranger.   Whereas he knows us, we do not know him, unless enabled by the work of the Holy Spirit. The Apostle John intentionally keeps the tension as to who really is host and guest.

Jesus' admonition to us in John 15 is simple: Abide in me and my love.  Then, he instructs us to love others as he has loved us.

-- Pastor Jeff

Disorienting Hospitality in John 13 • P James • February 24, 2013

Several people expressed interest in looking up the many Bible stories behind the “Primer on Ancient Hospitality.” Here is the primer again, but with all of the references included.

Hospitality began with meeting at a well in a rural setting (Genesis 24:11; Exodus 2:15; I Samuel 9:11-13; John 4:6.), in the village square (Judges 19:14-15) or at the town or city gate (Genesis 19:1-2; I Kings 17:10). Either the host or the guest could make the first contact as an offer or request for hospitality for a brief stay of one to three days (Genesis 24:54,59; Judges 19:4; Jeremiah 14:8; John 4:40; Acts 10:23). After a brief conversation, the traveler followed the host to the home. As the guest entered the home, both the guest and the host were committed to culturally scripted protocols for the protection and comfort of the guest.

The host provided for the guest’s comfort by sheltering him from danger (Genesis 19:5-9; Joshua 2; Judges 19:22-25) and by providing a meal (Genesis 19:3, 24:33; Judges 19:21; II Kings 4:8; Luke 7:36) and an opportunity to bathe (Genesis 18:3-5, 19:2, 24:32, 43:24; Judges 19:21). The meal could be sumptuous with a wealthy host (Genesis 18:6-8, 43:33; I Samuel 9:24; Psalm 23:5-6.), or simple with a more humble hostess (I Kings 17:7-16). Normally, the host would refrain from questioning the guest before he had eaten. A good guest provided some information about his travels and mission after he had eaten (Genesis 18:9-15). The host provided a place for the guest to sleep and provided for the care of the guest’s animals (Genesis 19:2, 24:25, 32, 43:24; Judges 19:4, 21; II Kings 4:10). The host provided for the next phase of the guest’s journey, and escorted him to the edge of the host’s territory (Genesis 18:16; Romans 15:24; I Corinthians 16:6; II Corinthians 1:16; Titus 3:13; III John 6). This basic model for ancient Mediterranean hospitality called for a sense of reciprocity. If the host were ever in the guest’s region, the former host would expect to be similarly hosted.

As practiced, this hospitality with a stranger presented an opportunity for profound learning and even transformation (I Kings 17:7-24; John 4:39-43, and Acts 10:23-48). This is especially true because in Greek stories, the stranger was often an important person or deity traveling incognito. The same was true in Jewish and early Christian stories: “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2). And of course early Christians were very aware of the promise in Matthew 25:39-40: “When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?” “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ ”

In a world where it was normal to establish on-going alliances based on perceived mutual interest (Bruce Malina, The New Testament World, 94-97), the basic model for hospitality often developed into guest-friendships. When the guest and host were of similar economic and social status, they exchanged gifts symbolic of their agreement of roughly similar value. In rare cases when the economic and social status of the host and guest were dissimilar, the relationship would approximate other patron-client relationships (See Richards and O’Brien, Misreading Scripture with Western Eyes, 160-66). In such cases, hosts gave elaborate gifts—especially new clothes—to the traveler (See Arterbury, Entertaining Angels, 185). The guest would reciprocate either then or at a later date. In the most amazing stories, the basic model of hospitality—the welcome of strangers—led to kinship. For example, Isaac (Genesis 24:50-51) and Moses received their wives via hospitality (Exodus 2:21). This is exciting for us, because when we receive Jesus, we receive the power to become the children of God! (John 1:11-12)

I also had some interesting comments about “God’s shiny face.” In Psalm 67, it refers to God’s face. Yes, it certainly could include Jesus at the Transfiguration. But it also includes Jesus’ face to his disciples as he encourages them in a life of service.

Again, we ask the question: Whose feet do you need to wash?

And, thinking more corporately, where else can Good Shepherd expand our ministry of hospitality—Where can we welcome the stranger?

Sermon 2/10/13: John 10

Sermon Blog 2/10/13: John 10 

The Good Shepherd is a story about the hospitality of God: He allows us entrance into His presence, keeps us safe, provides for our needs and nurtures us.  He calls us by name, knows our voice and lovingly guides us throughout our lives.  He protects us from those who say there are other ways to Him, warns us and when we wander off, forgives us and welcomes us back into the fold.  He gives us abundant lives and life eternal, all while, through Christ's example, models the hospitality and leadership we are created for; total self giving. 

Abundant life is a gift  purchased at great cost and the criteria for true leadership as distinguished from false - the good shepherd or false leaders, thieves and robbers.  False leaders destroy and abandon, The Good Shepherd knows his sheep and his sheep know him.  They participate in a mutual knowing, like that of the Father and the Son.  It is the kind of knowledge that is only present in total self giving which is the life of God.  The Father gives his Son for the life of the world; the Son gives back his life to the Father and the glory of God is revealed to the world.... this is true shepherding, true leadership; one focus for the unity of mankind.  Ultimate hospitality played out between heaven and earth.  

We may ask then; for what purpose has God called me?  The answer is clear.  It is in order that I may be a witness.   "You did not choose me but I chose you, and appointed you that you should go and bear fruit" (15:16).   The light has come into the world not to expose the darkness but to banish it.  We only begin to understand the world as we are involved in changing it... hospitality, total self giving, shepherding His flock; that is the Christians call - the hospitality of God to one another. 

Love and Blessings, P. Christine         

 

The process and credentials of hospitality (John 5 & 8)

Overview

Hospitality, in 1st century Jewish culture, was a social process by means of which the status of someone who was an outsider was changed from stranger to guest – and potentially to friend or enemy. The process had three stages:

1. Discernment– The testing of the stranger, prior to the invitation of welcome, to see whether incorporation of the stranger as guest was possible without undue threat to the values of the community.  Often, travelers carried with them letters of introduction vouchsafing their honorable conduct as stranger, written by known and respected individuals or authorities within the community, to ensure welcome.
2. Patronage – The extending of welcome and incorporation of the stranger as guest under the protection of the host in accordance with culturally specific codes of obligations (host and guest alike)
3. Evaluation – The final evaluation of the guest, as friend or foe, depending upon whether the guest's behavior truly honored or dishonored the host and welcoming community during his stay.

The role of the host was to welcome, protect, provision, and then patronize, i.e., further introduce the guest into communal life and networks of the community. The role of the guest was to receive, honor, and move along, after an appropriate number of days, as potential future host and friend of both the sponsoring host and community.

 

(1997). Dictionary of the Later New Testament and Its Developments. Ralph P. Martins & Peter H. Davids, Eds. Intervarsity Press.

John, Chapters 5 & 8

 

The central question in both John 5 and John 8 is: "Who is Jesus? Friend or Foe to the community?"

In John Chapter 5, Jesus heals an invalid of 38 years at the Pool of Bethesda in Jerusalem.  This alone is an astounding miracle!  But, Jesus healed the man on the Sabbath, thus the confusion.  (Nicodemus, a ruler of the Jews, confessed earlier to Jesus, in Chapter 3: "We know that you are teacher from God, for no one can do these signs that you do unless God is with him.")  How can a righteous man break God's law? (Cf. Exodus 20:8-11).  Is Jesus a lawbreaker?  Jesus argues that God, the Father, is constantly at work giving life -- even on the Sabbath.   In John Chapter 8, Jesus forgives a woman caught in adultery, which by law (Leviticus 20:10) required that both the adulterer and adulteress be put to death.  Lay aside, for the moment that the offending man is absent from the scene, and, that under the present occupation only Rome had the authority to put a person to death -- it was an obvious attempt at entrapment of Jesus, i.e., which law would he break, Moses' or Rome's?  Jesus chooses to forgive her sin and does not condemn her.  (Note that Jesus did not condone her action: "from now on go and sin no more.")  Who can forgive sins except God?!  Again, who is Jesus?  In chapter 5, Jesus teaches that the Father has given all judgment to the Son (5:22) and that the Son does nothing on his own accord, but only what he sees the Father doing (5:19).

Is Jesus a lawbreaker and a blasphemer, or is he the Son of God, the long-awaited Messiah?

 

To answer this question, Jesus appeals to five credentials:

1. John the Baptist (1:29-34; 5:32-35)
2. The Father (5:37-38)
3. The Works (5:36), i.e., the works that only God can accomplish
4. The Scriptures (5:39-40)
5. Moses (5:46-47) 

 If the Jews would accept the testimony of these five witnesses, they would gladly welcome Jesus as the Messiah -- but they don't.  Ironically, because they disregard the testimony of their prophets, the scriptures, and God himself, they prove themselves not to be children of God (8:39-59) and seek to kill God's Son, Jesus.  If they would only hear, they would know the truth and be set free (8:31), born again (3:5-6) by the Spirit, to see and enter the kingdom of God.  This theme will be further developed in subsequent chapters of the gospel of John.

 

 Action Point

 

How can we receive and host Jesus today?  After all, he has now ascended into heaven with the promise to come again.  The best answer is from Jesus himself in the gospel of Matthew.  We welcome and host Jesus when we welcome, in his name, the poor, hungry, homeless, oppressed, widowed, and orphaned (cf. Matt. 25:31-46) and protect, provision, and patronize them into the life and faith of our community – especially our brothers and sisters in Christ, in whom the Spirit dwells, the gift of the Father to all who believe in Jesus' name.

 

Personal Story

 

When I was 21 years old, I travelled to then West Germany, in 1981, as a foreign exchange student at a theological school in Neuendettelsau.  On my first day in Germany, I arrived by plane in Frankfurt, transferred by train to arrive in Wurzburg late at night.  I made the mistake of leaving my backpack unattended for a few moments in the train station, only to discover upon my return that my plane tickets and the rest of my money was stolen.  Fortunately, I had my passport and some money with me on my person.  I was devasted by being a victim of a crime and a fool for being so trusting. 

 

I didn't know what to do.  The next train to my destination would not depart until morning.  I was stuck in Wurzburg.  It was either spend the night in train station -- I did not feel safe at all, especially after the theft -- or look for a youth hostel.  I found one in one of my guide books that was nearby, so, I took my backpack and walked to the hostel, only to discover that it was closed for renovation.  It was about 11:00 p.m. 

 

As I stood there, praying, asking God for protection, courage, and guidance as to what to do next, an elderly couple walked by me, then stopped.  The man asked me if I needed a place to lodge for the night, and they welcomed me into their apartment.  I was so grateful.  We could barely communicate -- my German was very simplistic.  The next morning they fed me and made sure I was on the right train to Neuendettelsau.  Once, there, I was able to regroup and find my way home.

 

On my way home to the United States, I paid a visit to this couple who had welcomed me into their apartment and shared their food and lives with me.  I wanted to express my gratitude.  My German had greatly improved.  As we were remembering that night, I asked them why they took the risk to invite, a stranger, into their home? 

 

They said they saw my need.  I was wearing a backpack.  The hostel was closed.  I looked tired, like I had been traveling long, and, I looked scared.   They said they were Catholic and that they prayed in that moment, asking God what they should do.  They saw that I was praying.  I was wearing new clothes.  I looked safe enough (and lost enough) to take the risk.

 

I asked them what I could do to pay them back and express my deepest gratitude for that night of hospitality.  They replied that I should pay it forward and prayerfully practice hospitality to strangers in the future.  I have, since then, aspired to keep this promise.  Fortunately, my wife is as kind-hearted and even more hospitable than I.   We haven't welcomed everyone.  There are times, too, when we would prefer to be by ourselves.  But, you cannot control when God-ordained opportunities to welcome a stranger in his name arise.  You can only recognize them and with discernment welcome them.

 

I'm enjoying this journey in the Gospel of John, as we explore God's hospitality together!

 

- Pastor Jeff

 

 

John 6-7 and duties for host and guests

Our series on hospitality in the Gospel of John is challenging us to understand how much we are loved, and how much we are trusted to show God’s love to the world. On Sunday we learned about the ancient Mediterranean practices of hospitality.

 What were the rules for being a good host? (3 “P”s = Provision, Protection, and Patronage)

Hosts provided a good welcome that said, “I am honored to be with you.” Hosts protected their guests: This played a key role in many hospitality stories in the ancient Mediterranean world, especially as people fled from bandits or other dangers. Hosts provided room to relax and sleep, and meals shared with the host. Hosts offered their reputations and served as patrons. They were responsible to use their influence to help their guests integrate into the culture and find success in their work.

 What were the rules for being a good guest? Guests were to graciously receive whatever was provided. They should not embarrass their hosts by finding fault with what they provided or with the success of their patronage. Guests should not overstay their welcome (3 days; John 4:40 = 2 days)

 How did the rules change if host and guest began as strangers? The duty of patronage intensified for hosts as they introduced a stranger within their sphere of influence. The need for guests to respect their hosts’ provision and patronage was acute. They needed to discern and find their fit. Here is what was at stake: When they parted, it was as friends (with a good fit) or enemies, because they embarrassed their host without finding a good fit in the culture.

 In John 6, Jesus serves as host and feeds more than 5,000 with five loaves and two fish. The crowd loves the miracle and wants to force him to be their king and future “bread machine.” In terms of ancient custom, they are planning on abusing their host!

 Jesus challenged them to look past the physical bread to his Father’s true provision: “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” He challenged them to trust him and all that he showed them of the Father (John 1:18). The need was extreme, because God would use Jesus’ disciples to share life with the world (John 20:21-23). Of course Jesus’ disciples would not be left on their own to serve the world. Having received the Holy Spirit, “rivers of living water will flow from within them” (John 7:37-39).

 God’s call to us is to continue to learn about how God hosts the world! Celebrate God with Psalm 145. And let us learn to love, not in word only, but in “deed and in truth.”

  Let's talk about this: Early Christians changed their world. (See Emperor Julian’s complaints below!!!) Christians became famous for hospitality as they established hospitals and hostels and invited strangers into their homes and lives. How is God using us? Where else is he calling us?

 Here is one of my favorite questions: How is my serve?

 I love this quote from Fredrick Buechner: “The place God calls you to is the place where your deepest gladness and the world's deepest hunger meet.” See Fredrick Buechner, Wishful Thinking: A Theological ABC (New York: Harper & Row, 1973), 95.

A Letter from Emperor Julian (the Apostate) To Arsacius, High-priest of Galatia (about 362) The Hellenic religion does not yet prosper as I desire, and it is the fault of those who profess it; for the worship of the gods is on a splendid and magnificent scale, surpassing every prayer and every hope. May Adrasteia [another name for the goddess “Nemesis”] pardon my words, for indeed no one, a little while ago, would have ventured even to pray for a change of such a sort or so complete within so short a time. Why, then, do we think that this is enough, why do we not observe that it is their benevolence to strangers, their care for the graves of the dead and the pretended holiness of their lives that have done most to increase atheism? [Christianity for Julian = Atheism] I believe that we ought really and truly to practice every one of these virtues. And it is not enough for you alone to practice them, but so must all the priests in Galatia, without exception. Either shame or persuade them into righteousness or else remove them from their priestly office, if they do not, together with their wives, children and servants, attend the worship of the gods but allow their servants or sons or wives to show impiety towards the gods and honour atheism more than piety. In the second place, admonish them that no priest may enter a theatre or drink in a tavern or control any craft or trade that is base and not respectable. Honour those who obey you, but those who disobey, expel from office. In every city establish frequent hostels in order that strangers may profit by our benevolence; I do not mean for our own people only, but for others also who are in need of money. I have but now made a plan by which you may be well provided for this; for I have given directions that 30,000 modii of corn shall be assigned every year for the whole of Galatia, and 60,000 pints of wine. I order that one-fifth of this be used for the poor who serve the priests, and the remainder be distributed by us to strangers and beggars. For it is disgraceful that, when no Jew ever has to beg, and the impious Galileans support not only their own poor but ours as well, all men see that our people lack aid from us. Teach those of the Hellenic faith to contribute to public service of this sort, and the Hellenic villages to offer their first fruits to the gods; and accustom those who love the Hellenic religion to these good works by teaching them that this was our practice of old. At any rate Homer makes Eumaeus say: "Stranger, it is not lawful for me, not even though a baser man than you should come, to dishonour a stranger. For from Zeus come all strangers and beggars. And a gift, though small, is precious." Then let us not, by allowing others to outdo us in good works, disgrace by such remissness, or rather, utterly abandon, the reverence due to the gods. If I hear that you are carrying out these orders I shall be filled with joy.

As for the government officials, do not interview them often at their homes, but write to them frequently. And when they enter the city no priest must go to meet them, but only meet them within the vestibule when they visit the temples of the gods. Let no soldier march before them into the temple, but any who will may follow them; for the moment that one of them passes over the threshold of the sacred precinct he becomes a private citizen. For you yourself, as you are aware, have authority over what is within, since this is the bidding of the divine ordinance. Those who obey it are in very truth god-fearing, while those who oppose it with arrogance are vainglorious and empty-headed.

I am ready to assist Pessinus if her people succeed in winning the favour of the Mother of the Gods. But, if they neglect her, they are not only not free from blame, but, not to speak harshly, let them beware of reaping my enmity also. "For it is not lawful for me to cherish or to pity men who are the enemies of the immortal gods." Therefore persuade them, if they claim my patronage, that the whole community must become suppliants of the Mother of the Gods.

 This letter is numbered as 22 on this website, and is numbered as 49 in other records of Julian’s works. (see www.tertullian.org/fathers/julian_apostate_letters_1_trans.htm)