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12-2016

Christian Faith and the Olympic Games

Steven W. Thompson Avondale College of Higher Education, [email protected]

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Recommended Citation Thompson, S. (2016). Christian faith and the Olympic games. Ministry: International Journal for Pastors, 88(12), 6-9.

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INTERNATIONAL JOURNAL FOR PASTORS

CHRISTIAN FAITH AND THE OLYMPIC GAMES LEAD ARTICLE STEVEN THOMPSON

Steven Thompson, PhD, semi-retired, is a former senior lecturer and currently supervisor of higher degrees by research (part-time), Avondale College of Higher Education, Cooranbong, Australia.

Christian faith and the Olympic games

lympic Game years The Gift of Faith translated here as “saving knowledge.” provide pastoral oppor- “Simeon Peter, servant and apostle It appears three additional times in tunities to highlight of Jesus Christ, To those receiving a this epistle (2 Pet. 1:3, 8; 2:20) to name O aspects of Christian faith as precious as ours through the that sense of certainty that Christians living, which are illustrated in the righteousness of our God and Savior served the only real, true, and living lives and efforts of Olympic contes- Jesus Christ” (2 Pet. 1:1). God, “whose divine power has given tants. Canada’s governor-general, Here Peter noted that believers us everything needed for life and godli- the Right Honorable David Johnston, receive faith from God, the source ness, through the saving knowledge of pointed the way when he declared of genuine faith. Peter then assured the One who called us by his own glory that Canada’s Olympic team members readers that their belief is “as precious and excellence” (2 Pet. 1:3). “personify excellence, fair play and as ours,” using the Greek isotimos. Divine power (Greek theia dunamis) sportsmanship . . . [and] remarkable Their faith is of equal validity to that was an established Greek expression determination.”1 What follows illus- of the apostles. Believers who have for the power of God, or the gods, trates how Olympic Games, ancient never encountered Jesus in the flesh which entered into and empowered and modern, can enrich pastoral do not receive a second-class faith. humans. The philosopher Plato explanations of what is, really, the Peter ended this verse by taking a clear (427–347 b.c.) used theia dunamis in most basic Christian question: “What stand for the New-Testament doctrine describing the legendary strong man do I have to do in order to be saved?” of righteousness by faith, when he and founder of the Spartan nation, This question first appeared on declared that his readers’ faith came Lacedaemon, “a man whose human the lips of an alarmed jailer in the city through the righteousness of their nature had become joined to divine of Philippi, who asked the apostles “God and Savior Jesus Christ.” Thus power” (Plato, Laws 691E). Elsewhere Paul and Silas, “What do I have to do from the epistle’s opening verse, Peter he illustrates the working of divine in order to be saved?” (Acts 16:30).2 established the central importance of power by comparing it to the ability Their answer, condensed in the brief- faith. “Grace to you and peace! May of a magnet to transmit its magnetism est possible manner, sums up the both keep increasing in response to the to and even through a piece of iron: Christian message: “Believe on the saving knowledge of God and of Jesus, “the god who . . . draws the souls of Lord Jesus, and you will be saved” Lord of us all,” (v. 2) people wherever he pleases” (Plato, (v. 31). The expression grace to you Ion 536E). According to the Jewish You will find in what follows a immediately declares this epistle to author Philo, a contemporary of the summary of how one early Christian be Christian. Early Christians modi- apostles, it was divine power, not a leader, Peter, unpacked that fied the standard Greek epistolary wind, that dried the waters of Noah’s terse directive. In his second New introduction, changing Greek chairein Flood (Philo, Questions in Genesis 3.28) Testament epistle, he answered the “greetings” into what was to become and that enables barren women to give “what must I do” question in practi- a key “Christian” word, charis, “grace.” birth (Philo, Questions in Genesis 3.18). cal terms that drew on his readers’ Jesus, Lord of us all, also clearly marks The church historian Eusebius, writ- common knowledge of the ancient the epistle as Christian. Sandwiched ing about 300 a.d., declared that this Olympic Games.3 between these, we find epignōsis, same divine power entered Christians

Ministry® DECEMBER 2016 threatened with martyrdom, enabling opening sacrifices and religious rituals, passively for this. Only by personal them to declare their belief in the pres- through the displays of the contes- effort would aretē enter them and ence of hostile Roman judges (Church tants’ dedication, determination, skill, empower their efforts. This is clear from History 8.9). and single-mindedness, to the closing one of the oldest and best-known Greek ceremony, the ancient Olympic Games descriptions of aretē, by the eighth- Aretē excellence and the foregrounded and backgrounded a century b.c. author Hesiod: “in front of Olympic games single, overarching quality—aretē! For aretē the immortal gods have set sweat, The final Greek word of 2 Peter 1:3, Greeks aretē “includes the concepts of and the path to her is long and steep, aretē, refers to God’s excellence, while excellence, goodness, manliness, valor, and rough at first.”5 Even the natural sci- in verse 5 it refers to human excel- nobility, and virtue.”4 According to the entist Aristotle (384–322 b.c.) expressed lence. This word becomes important next verse, God’s aretē backed up His awe in the presence of the spiritual

That longer reach began with God, who “loved the world so much” (John 3:16) that He gave His Son, thus bridging the greatest “distance” in the universe—that which separated a holy God and this unholy and rebellious world.

to the argument of this epistle, where calling of believers in the same way that quality of aretē, when he wrote “aretē, it occurs three times. The best window pagan Greeks believed Zeus backed for human beings hardest-earned, most into the meaning of aretē is provided up his calling of Olympic contestants coveted prize of a life-time’s hunt . . . by the ancient Olympic Games, where to victory with his aretē. “Through for your sake [O aretē] . . . even dying is aretē expressed the crucial quality of these things [God’s glory and aretē], we considered in Greece a desirable fate, excellence—first as a quality of the have received God’s great and valuable and also putting up with crushing, patron god of the games; then as a promises” (v. 4a). endless tasks.”6 Even a struggle to the quality that the patron god extended But aretē was not simply handed death could provide evidence that one to the winning competitors. From the down to athletes as they waited had received aretē. One ancient Greek

DECEMBER 2016 Ministry® LEAD ARTICLE STEVEN THOMPSON

athlete who died in a demonstration the book of Revelation, where it occurs your eusebeia add philadelphia family of aretē was the wrestling contestant seven times, the final one at the conclu- loyalty” (2 Pet. 1:7a). Arrhachion, whom the judges declared sion of the three angels’ messages: Philadelphia, a word frequent in winner even though he died during the “Here is the hupomonē of the saints, Jewish Greek documents but surpris- contest. They decided that “he won . . . those who keep the commandments of ingly rare in pagan Greek literature, it partly because of his own aretē.” 7 In the God and the faith of Jesus” (Rev. 14:12). expressed loyalty within one’s family of next verse Peter, like an Olympic trainer, Peter wrote: “to your hupomonē add origin. The Jewish historian Josephus urged his “trainee” Christians on to eusebeia proper conduct” (2 Pet. 1:6c). (37–c. 100 a.d.) used philadelphia to spiritual victory, empowered by God’s What entered the mind of Greeks describe how Joseph, as viceroy of gift of aretē. Wrote Peter “This is why, when they heard the word eusebeia? Egypt, treated his brothers and their by really exerting yourselves, you must First, it was the standard word families. The best-known pagan Greek support your faith with aretē!” (v. 5a) calling for appropriate conduct in model for philadelphia was the legend However, aretē on its own is inad- their relationship to their gods, cover- of Castor and Pollux, human sons of equate to fully support faith, so Peter ing behavior during worship, proper the god Zeus. As Castor lay dying after added a second support: “to your aretē performance of religious rituals, and an attack, Zeus offered immortality to add gnōsis practical wisdom” (v. 5b). bringing correct sacrifices and offerings. his brother Pollux who, out of deep Faith’s second support is gnōsis, In the secular realm, it called for proper philadelphia, refused to abandon his best translated here “practical wis- behavior in relation to significant per- dying brother in order to accept the dom,” that differed from the epignōsis, sons such as emperors and governors. offer. Zeus then modified his offer into “saving knowledge,” of verse 2. This was its meaning in a thank-you an arrangement by which the brothers Practical wisdom supports the faith note the emperor Claudius wrote in 46 could take turns being alive and dead. of believers by helping them negotiate a.d. to an athletic club, acknowledging While one spent a day alive in the com- practical challenges of daily living, their display of eusebeia toward him pany of the gods on Mount Olympus, and it accumulates through life. We when they sent him a golden crown to the other would spend that day dead see it, for example, in the strategies honor his successful military campaign and buried. They would switch roles put in place by Nehemiah when he in Britain.9 the next day. Pollux accepted the left employment as cupbearer to the Second, Peter’s intention, when offer, sharing alternating daily life and Persian king Artaxerxes and returned including eusebeia among the seven death with Castor through eternity. to Jerusalem to rebuild its walls. He supports of faith, was made more This exemplary display of philadelphia approached this delicate task using clear in 2 Peter 3:11, where eusebeia served as a pagan Greek template for diplomacy, tact, and persuasion. But, occurs alongside anastrophē, which family loyalty. when necessary, he could employ direct means “conduct expressed accord- Philadelphia extended beyond confrontation (Neh. 2:6). ing to certain principles.”10 Most New biological families to govern mem- Faith’s third support is egkrateia, Testament occurrences of eusebeia bers of organizations and societies. “self-control,” avoiding self-indulgence are in epistles addressed to the pastors Plutarch (c. 50–120 a.d.), in a widely while keeping eye and mind on the goal. Timothy and Titus, encouraging them known essay titled “Peri Philadelphias” The word is rare in the New Testament to conduct themselves according to (“On Brotherly Love”), urged “We but would have been familiar to every principle rather than impulse, so as should next pattern ourselves after the Greek schoolboy because of the maxim not to bring reproach on themselves, Pythagoreans who, though related not egkrateia askei, “Practice self-control!” on fellow believers, or on the gospel. at all by birth, yet sharing a common attributed to one of the legendary discipline, if ever they were led by Seven Sages of ancient Greece.8 But From individual to anger into recrimination, never let egkrateia, even when joined to practi- community: Faith’s the sun go down before they joined cal wisdom and excellence, seems supports six and seven right hands, embraced each other, inadequate to fully support faith: “to Peter’s first five faith supports focus and were reconciled” (“On Brotherly your egkrateia add hupomonē patient on individual, internal qualities: excel- Love,” 488C).11 How would our faith endurance” (2 Pet. 1:6b) lence, practical wisdom, self-control, family be strengthened if, at the close Faith’s fourth support, midpoint patient endurance, and proper con- of every board meeting, we parted with in Peter’s list of seven, is hupomonē, duct. These supports could, at least in an embrace of genuine philadelphia!12 “patient endurance.” It evokes that theory, be practiced by persons isolated Peter continues: “to your philadel- determination that sustains contes- from community. But supports six and phia add agapē love” (v. 7b). tants on the long stretch to the finish seven focus directly on how individuals Peter used agapē, probably the line. Every Christian is called to support live their faith within community or best-known Greek word among con- faith with hupomonē. Its importance what, in the spirit of the Olympics might temporary Christians, to name faith’s for end-time believers is highlighted in be labeled “teamwork.” He wrote: “to seventh and final support.Agapē is that

Ministry® DECEMBER 2016 love for others that moves believers to faith] and develop them, you will never Christian attributions of authorship. make others’ well-being a priority. We be ineffective or unproductive in your 4 Stephen Miller, Arete: Greek Sports from Ancient Sources (Berkeley, CA: University of California Press, find the word rare in pagan literature relationship with our Lord Jesus Christ” 1991), 209. but frequent in Jewish documents, (v. 8). According to Peter, Christian faith 5 Hesiod, “Works and Days,” lines 289–291, Hesiod, from where it transitioned into the becomes “real” only when grounded vol. 1, trans. Glenn W. Most, Loeb Classical Library New Testament. How does agapē differ 57 (Cambridge, MA: Harvard University Press, 2006), upon these seven supports. Ellen 111. from philadelphia? In a word, agapē White declared “These words are full 6 Aristotle’s “Hymn to Aretē,” trans. William D. Furley has a much longer reach, extending of instruction, and strike the keynote of and Jan Maarten Bremer, Greek Hymns: Selected Cult well beyond family, church, and local victory.”13 Every time Peter wrote you in Songs from the Archaic to the Hellenistic Period, vol. 1 community. That longer reach began (Tübingen: Mohr Siebeck, 2001), 262, 263. these verses, he used the Greek plural 7 Pausanias, Guide to Greece 8.40.2, in Miller, Arete: with God, who “loved the world so form—“all of you!” Only in community Greek Sports, 36. much” (John 3:16) that He gave His Son, can faith rest on all seven supports, 8 Greek text from F. W. A. Mullach, Fragmenta thus bridging the greatest “distance” as believers strive to live as Christian philosophorum Graecorum, vol. 1 (Paris: Didot, 1860), in the universe—that which separated 215, 216, quoted in Thesaurus Linguae Graecae, “Olympians” in their homes, congrega- “Septem Sapientes,” “Sententiae.” a holy God and this unholy and rebel- tions, local communities, and the wider 9 P. Lond 1178, quoted in J. H. Moulton and G. lious world. Peter, on the mount of world. Milligan, The Vocabulary of the Greek Testament transfiguration, had firsthand evidence (1930; reprinted Grand Rapids, MI: Eerdmans, 1985), This is Peter’s answer to the ques- s.v. “eusebeia.” that Jesus was God’s ultimate demon- tion “What must I do to be saved?” 10 Walter Bauer and Frederick William Danker, ed., stration of agapē. He recalled hearing Fellow pastors, we can strengthen our A Greek-English Lexicon of the New Testament and God’s voice on that mountain declare, own proclamation of the gospel and other Early Christian Literature, 3rd ed. (Chicago, IL: “This is my beloved Son, in whom I am University of Chicago Press, 2000), s.v. “eusebeia.” point the way to victory in Christian 11 Plutarch, Moralia, trans. W. C. Helmbold, Loeb fully pleased” (2 Pet. 1:17). God’s agapē living as we draw more widely from the Classical Library 337 (Cambridge, MA: Harvard for His Son, and for this world, will ignite full range of New Testament imagery, University Press, 1939), 303. agapē 12 Paul’s appeal “do not let the sun go down on your in believers an motivating them and link it with current events such as anger” (Eph. 4:26) comes immediately to mind and to share, in word and deed, the good 14 the Olympic Games. will be developed in the next installment of this news of God’s saving love. study. 1 “Rio 2016 Olympic Games,” The Governor General of 13 Ellen G. White, The Acts of the Apostles (Mountain Conclusion: “Getting Canada, August 2, 2016, www.gg.ca/document View, CA: Pacific Press Pub. Assn., 1911), 530. real” with faith’s seven .aspx?id=16515&lan=eng. 14 For suggestions on applying Olympic games imagery supports 2 All New Testament quotations are the author’s own to Christian living, see S. E. Gregg, The Christian translations. Olympics: Going for the Gold Crowns (Maitland, FL: Wrote Peter, “So, if you take pos- 3 This study does not enter the debate about Xulon Press, 2006) and Richard A. Holder, The Olympic session of these [seven supports of authorship of the epistles but adopts ancient Christian (London, UK: Richard A. Holder, 2012).

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LETTERS Continued from page 4 through recollection of history, of which Greek Scriptures, as in contemporary regard to childbirth, nurture, and the the prophets may have been hinting languages, being is as much a verbal miracle of life. through usage of the prophetic perfect concept as doing, and verbs typically While the above supports Dr. in predictive prophecies. denote action. This subtlety is further Paulien’s intuition that worship does Secondly, Dr. Paulien highlights demonstrated in the divine name, indeed center on the creatorship and God’s doings as a basis for worship the Tetragrammaton, YHWH/YHVH, creativeness of God, and God’s mighty of God. However, inasmuch as Dr. which is usually translated, “I am.” doings as the Creator, one question Paulien’s first text, Revelation 4:9- This reverent reticence on the part of remains. Would Dr. Paulien consider 11, indicates that the “twenty-four the Hebrews to pronounce the name utilizing his scholarly finesse to pen a elders . . . worship the One who lives of God indicates an equal worshipful follow-up article on worship, centering forever and ever,” this is evidently an response to God’s being as to God’s on the being of God, including God’s emphasis, rather than an absolute, being expressed and manifested in latent but all-sufficient doings before since the being of God is herein also redemptive and relational actions. A they are manifested or expressed in highlighted as a basis for worship- parallel attitude on the human level saving actions? ping God. Indeed, in the Hebrew and is the deep respect springing forth in —John Tumpkin, South Africa

DECEMBER 2016 Ministry®