Be Subject to One Another - Sittser

The following quotes come from Gerald L. Sittser’s book, Love One Another (2008).

. . . God . . . intends human relationships to be healthy, harmonious and whole so that, regardless of the positions we occupy in the social order, we will not be aware of who is leading and who is following, who has the most power and who has the least.

Mutual subjection is God’s way of nurturing harmony in a discordant world, unity in broken relationships, healing in a sick society and love in a divided church. It is applicable to imperfect people – like you and me – who belong to imperfect families, work imperfect jobs, participate in imperfect organizations, belong to imperfect churches and live in an imperfect world. It shows us how to function in communities that have tension and conflict running through them. It addresses people who are not married to the ideal spouse, who are not parents of ideal children, who are not members of ideal churches, and who do not have ideal jobs, colleagues, and bosses. Mutual subjection takes the world as it is, not as we want or expect it to be. It requires us to surrender ourselves to God, discerning how we can do his will in circumstances that are less than ideal.
(38)

To be subject to one another implies that we choose to order our lives under the circumstances, relationships, and roles in which we find ourselves. . . In essence, to be subject to one another implies that we acknowledge the necessity of social order, accept our place within it, and transform the social order through the power of radical obedience and sacrificial love.
(40)

Be subject to one another out of reverence for Christ. Ephesians 5:21

First, (this) command is addressed to everyone.

Paul requires that those who occupy dominant positions in the social order be subject to their subordinates; they are to order their lives under the very people over whom they exercise authority.
(42)

Second, how we obey this command depends upon the particular position we occupy within the social order.

The greater responsibility, however, appears to be imposed on those who occupy dominant positions. Paul commands husbands, fathers, masters, leaders and pastors to imitate Christ, who gave his life for sinners, though he had every right to assert power over them.

Third, mutual subjection appears to correct the natural abuses that occur within the social order, though without abolishing the social order itself.
(43)

. . . all Christians are to be subject to one another “out of reverence for Christ” or “as to the Lord.” Paul adds this qualification for two reasons. First, he wants to remind us that the Son of God himself became subject to us, sinners though we are, all for the sake of our salvation. . .

Though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death –
even death on a cross.
Philippians 2:6-8

. . . Second, he want to assure us that Jesus Christ is now Lord over all.

Subjection puts our rights and privileges at risk, which, considering the values of modern society, might seem foolish. But our subjection is ultimately to Jesus Christ, not to a human being or to a human institution.
(45-46)

Subjection therefore requires us to trust in the sovereignty of God. If we insist on perfect people and circumstances before we become subject, then of course we will never learn subjection. We will be forever waiting for the world to be conformed to our wishes rather than allowing God to use the world, however imperfect, to conform us to his wishes.

It is possible to be subject even when we choose to disobey those in authority over us, provided we challenge their authority in a spirit of subjection, honoring the person and position, though not necessarily their policies.
(47)