Hospitality into action

This past Sunday we talked about hospitality as we examined Genesis 18:1-8 and Matthew 25:31-46.  (I recommend reviewing these Scriptures before continuing.)  We discussed some key elements to biblical hospitality.  Some of those include: a sense of importance/urgency in offering hospitality; providing others with our finest goods rather than saving those for ourselves; being intentional and proactive when offering hospitality to others rather than waiting for them to ask; and Jesus' exertion that hospitality should be extended to include people who are deemed "the least of these", even when doing so breaks social barriers, as Jesus very clearly sides with the "have-nots" of our world.

But what does good Christian hospitality look like in our daily life?  How can we make sure that we are showing hospitality in unlikely places, and projecting Christ's love through that hospitality to all whom we meet?  Today let's examine some opportunities we have for welcoming the neighbor--lest we accidentally or unintentionally forget our neighbor through offering poor hospitality.

One area where most of us could show better hospitality is on the road.  All too often, we fall victim to propagating road rage when we are running behind schedule or another driver is inconsiderate.  The only thing road rage accomplishes is keeping anger in  your heart and discouraging you from being hospitable to other drivers.  Even when it is dark outside, other people can see you and are aware of who you might be; what kind of witness shall we offer the world?  What would Christ do behind the wheel?  Allowing others to get in front of you, to pass, or to make a difficult turn are all ways to demonstrate hospitality on the road, a place where most of us will end up most days.  Note that even though you demonstrate hospitality while driving, that does not make it any more likely for you to receive hospitality--we must not fall victim to the trap of showing anger or frustration to others because we have been treated poorly.  Christian hospitality is not based on the graciousness of those receiving it--it is based on the gracious gift of Jesus Christ, who came into our world, humbly, as a servant.

Inviting people to join events and ministries in our church is another great way of demonstrating hospitality.  Not an invitation based on fear for hell, of course, but one centered on loving other people enough that you're willing to spend the rest of your life next to them on a pew in church and work together in our community.  Inviting others into the life of the church shows hospitality by showing that you are interested in their lives, and you would like to be in a deeper relationship with them.  The Gospel is the greatest invitation into hospitality that exists in our world, and when you invite others to your church, you are passing along that same invitation that has existed for thousands of years, an invitation into the very heart of God.  But your invitations cannot solely be for people who are similar to you or live very close to you; our hearts must be aching to invite all those whom we encounter in our community, that even those who are completely different in background, ideology or situation would be lovingly welcomed into our congregation.  Christian hospitality is not based on fixing other people, "sinners", but is rooted in an ethereal desire to be in a long-term friendship with other people.

When we think about the world we live in, we must realize that we no longer live in a world that is solely based on face-to-face interactions.  Our reality is that we exist partially in the physical world and partially in the virtual world, online, through social media, websites and e-communications.  And it is such a pity how human beings are willing to treat each other with such malice in this Brave New Online World.  When we post on Facebook or Instagram, especially when we "share" memes that make political or ideological statements, (or when commenting on such remarks), we must realize that we are projecting ideas and images that can inadvertently be very painful for others.  Taking a very strong stance on any issues online should probably be avoided as such messages will effectively be closing doors to relationships with other people.  Hospitality is more important than being "right" on social and political issues, and should dominate the way we think about interacting with other people online.  Yes, you have every right to voice your opinion on the internet, but perhaps we should not be exercising that specific right so often.  How many times do we post memes that reach out to people who are hurting in various ways, offering them a loving shoulder to cry upon?  How often do we comment on news sites offering reconciliation where there is division?  Christian hospitality has nothing to do with sharing the same ideas, beliefs or understandings as other people; it is instead rooted in love for other people, even when we understand their beliefs and views to be contrary to our own.

Finally, we can come back to a more obvious area of Christian hospitality, which is providing basic needs to those who live without them.  This could include anything such as helping to provide clean water, nourishing food, warm clothing, dignifying education, adequate health care, stable employment, etc.  Many ministries of our church are designed to be avenues for you to help contribute, along with all of us, to help provide to other people according to their needs.  Providing others' basic needs is at the heart of hospitality, but too often becomes something we hope other people do, rather than take responsibility ourselves.  Furthermore, we tend not to give to other people, either because we fear for our own future stability, we wish to adorn ourselves with luxury and wealth, or because we are prejudiced against the poor and feel that they should pull themselves up by their own bootstraps.  No one has ever become poor and unable to provide for themselves by giving too much away, unless they really wanted to live that life.  In general, our giving is shallow and limited compared to the amount and quality of what we could be doing for others.  Hospitality can be thought of as the opposite of selfishness: when our world revolves around ourselves, we will take very good care of ourselves and only help others when we suspect that it will bring us a good reputation, better karma, etc.  "I'll scratch your back if you scratch mine" is not a phrase found in the Bible, nor in the witness of Jesus Christ our Lord.  Christian hospitality is not rooted in fear for ourselves or spoiling others; instead, it insists upon providing others' basic needs without the assumption of payback, loyalty or even a change of heart.  We do not only provide to those whom help themselves, nor do we only assist those who are willing to believe in the Gospel.  If this were the case, then none of us would be recipients of the Gospel of Jesus Christ, a life-giving and world-altering message that was given to us for free at the highest cost possible.

How are you showing hospitality in your life?  How intentional are you about that hospitality?

Welcoming the Stranger: The UMC's Response to the Syrian Crisis

This past Sunday we discussed the topic of "neighbor" in the Bible.  We came to the conclusion that anyone we come into contact with is our neighbor.  Migration is a big topic right now with the crisis in Syria, where hundreds of thousands of people are forced to relocated and make a new home among new people.  It's not that they want to move to Europe or North America--it's that they have to find a new home or face the terror of the group ISIS, leading to dehumanizing enslavement and torturous death.

Today, the Global Ministries of the United Methodist Church released an article about the Syrian crisis and how the United Methodist Church is engaging to help.  Remember that we are in this work together, as our church pays apportionments, many of which go to fund the work of this agency.  While we are not directly impacted, as no migrants are yet reported to be taking refuge in Coffee County, I thought it would be great for us to inform ourselves as to what the greater United Methodist Church is doing, and how we can be prepared to support our global efforts in the future.

The following is the article published earlier today.  I have copied and pasted it for our devotional this week.  As you read, consider the following: how can I support my neighbor, even when I don't know them?  

Welcoming the Stranger: Difficult and Necessary

The arrival in Europe of massive numbers of Middle Eastern refugees is causing crises for humanitarian organizations and churches as well as for governments. At such a time, scripture draws us to Matthew 25:35b: “I was a stranger and you welcomed me,” Jesus said in a sermon about the behavior he expects of those whose lives reflect the grace and love of God.

The thousands of displaced persons pouring out of Syria, Iraq, Afghanistan, and various parts of Africa into Europe put a tremendous strain on regional and global economics, political and social systems, and human compassion. Christians know our responsibility: Welcome the stranger, and that can be a tough mandate, difficult and risky, demanding of sober realism, and also full of potential for new insights and understandings about human and cultural relations.

United Methodists are wondering and asking the General Board of Global Ministries about how The United Methodist Church in Europe and at the international level is responding to the migration crisis. The information below is an attempt to respond to the most-common questions and concerns.

Scope of the Crisis

The thousands of people entering Europe include war refugees, asylum seekers, and migrants seeking better ways of life. Nation states treat each of these groups differently. The Universal Declaration of Human Rights (Article 14) and various United Nations protocols on refugees put responsibility on nations to accept and assist persons seeking asylum when facing death or loss of freedom at home. Host countries are expected to recognize the right of asylum, allow safe entry and/or passage, and provide long-term needs for work, education, legal aid, and documents for travel. The church and other humanitarian organizations try to serve all who stand in need.

While the European Commission is currently trying to place 160,000 persons currently in Greece, Hungary, and Italy into other European countries, the total number that have arrived in those countries so far this year is 549,000, and some 794,000 persons have applied for asylum across Europe. The number of refugees in Europe by the end of 2015 is expected to be 4.7 million. (Statistics from the European Commission, the United Nations, and other sources, as compiled and reported on September 10 by The New York Times.)

Care for the refugees is one component of the crisis. Another component is nations finding ways to stop the conflicts that give rise to displaced persons: by bringing peace to Syria and ending the violence against civilians; controlling the so-called Islamic State which has overrun parts of Syria and Iraq, and persuading Middle Eastern and Arab states that are harbingers of much of the problem to become advocates for peace, justice, and honesty. The refugee crisis will not be solved until the states of the Middle East and Arab lands learn conciliation, and we must acknowledge that many of those states are allies of the affluent nations of Europe and North America.

Prayer

Prayer is one immediate response Christians can take, prayer for peaceful means to bring an end to military actions causing such widespread displacement of people from Syria and Iraq; prayer that refugees will be welcomed around the world with warm, calm hospitality; prayer for those who provide asylum and refuge. A collection of prayers from Germany reminds us to pray for the exhausted people on the move as well as those still in refugee camps in the Middle East; to “strengthen our connection with Jesus” as we minister in his name; to pray that politics “find its right mind” in confronting the situation; and to thank God for all who provide care — for all the “unconditional charity and solidarity” that is coming from the churches — and that in this time that God’s will be done on earth. (See also a prayer from UMCOR at http://www.umcor.org/umcor/resources/hotline-news-archives/2015/september/umcor- hotline-for-september-9.)

Local Responses

The pathways of the current refugees are from southern and southeastern Europe toward northern and western Europe, notably Germany. The small — very small — United Methodist communities on the route are joining neighbors to meet immediate needs for food, water, and clothing.

• In Macedonia, which is on the refugee route from Turkey and Greece, church members and employees of the Miss Stone Center, a diaconal institution, are greeting the travelers and responding to the immediate needs.
• In Hungary, United Methodist congregations in Budapest are active in “Christians for Migrants,” a group offering assistance in refugee camps. The Hungarian United Methodist Church is a member of Hungarian Interchurch Aid, also active in the camps. The Wesleyan Alliance, in which Methodists are involved, set up a baby-bath center at Keleti Railway station.
• In Austria, United Methodists are working with Caritas, a new group called “Train of Hope,” and Diakonie Austria. A diaconal (ministry) center in Linz [Diakonie Zentrum Spattstrasse] has opened living space for unaccompanied minor refugees.
• In Germany, the destination of many refugees because of an open welcome, the public support system is better equipped to handle the influx than in less-highly organized and less-affluent areas. Germany has a long memory of dealing with mass movement of people from the days after World Wars I and II and the opening of the Berlin Wall in 1989. The difficulties of many refugees in reaching Germany, though, is raising human rights concerns. “The right of individuals from all countries to ask for asylum is under threat,” said United Methodist Bishop Rosemarie Wenner of Germany. “We as people of faith have to make use of the fact that the reality proves the failure of the current regulations to work not only for humanitarian aid but also for more just procedures for those who come to Europe.” For those who do reach Germany, many churches are opening their doors to house them.

(For more information on local efforts, see “European Refugee Aid Goes Beyond Food,” http://www.umc.org/news-and-media/european-refugee-aid-goes-beyond-food).

The Work of UMCOR

United Methodist leaders in Europe and the United States are encouraging church members to contribute to the work of UMCOR. For years, UMCOR has worked with partners in serving persons displaced by fighting in Syria and Iraq, and persons temporarily living in other Middle Eastern locations or making their way westward. To date, UMCOR has allocated $2 million to provide the basics of life to persons displaced in Syria, Iraq, Lebanon, and Turkey. Middle Eastern countries of far less affluence than the nations of Europe have proportionately admitted many, many more migrants than are now entering Europe. Our work among those displaced persons must continue. In addition, UMCOR is collaborating with partners to provide for refugee families in Greece, including the islands of Lesbos and Kos. With an Italian partner, it is responding to refugees from North Africa arriving in Sicily and other parts of Italy.

Next steps in ministries with the asylum seekers will be guided in large part by the recommendations coming from the European Methodist Council, of which The United Methodist Church is a part, which will be meeting in mid-September. European and international ecumenical organizations are urging all of the churches and church-related humanitarian organizations to collaborate in the long-term work of resettlement, much of which will be in Europe. Concerning the Middle East, we have long-term relationships with the Middle East Council of Churches and its member communions.

Contributions to UMCOR’s ongoing work with the refugees/migrants in Europe and the Middle East should be made to the International Disaster Relief Fund, Advance #982450, at www.umcmission.org/Give-to-Mission/Search-for-Projects/Projects/982450.

Enlarging the Welcome

The question on many lips is, “Why is the U.S. not doing more to respond to the European refugee crisis?” The U.S. currently has a ceiling of 70,000 carefully screened refugees for 2015. Since the war in Syria began in 2011, only 1,500 identifiable Syrians have been admitted as refugees, with another 300 expected by the end of September. At the same time, the U.S. is the largest donor of funds for humanitarian assistance among those displaced by the Syrian/Iraqi wars, having given $4.1 billion in the last four years. Secretary of State John Kerry announced on September 9 that the U.S. would raise the refugee ceiling to 75,000 for 2016, and of those, 33,000 slots would be for persons from unnamed locations in the Near East and South Asia. A subsequent White House announcement directed the administration to prepare to take in an additional 10,000 Syrian refugees over the next year, in its first specific commitment toward increasing its acceptance of refugees from the country.

Global Ministries welcomes these announced increases, but finds them inadequate. We agree with human rights and relief agencies that the U.S. Congress should allow 100,000 refugees from the Syrian-Iraqi conflict to enter the country. Our relief partner, Church World Service (CWS), is one of the agencies organizing the campaign, and churches that want to join in the call to Congress can find information online at http://www.cwsglobal.org/get-involved/advocacy/syrian-refugees-need-your-voice.html. The care of the refugees, however, is not only the responsibility of the U.S. and European nations; other wealthy nations, such as Saudi Arabia and those of the Gulf States, need to do a great deal more to absorb refugees and provide for the care of those displaced in the region.

Resettling Refugees in the U.S.

Congregations that want to apply as sponsors for refugee resettlement must follow the rules of their respective countries. In the U.S., this means working through a local or regional organization certified as a refugee resettlement agency, and for United Methodists this means CWS, our long-time partner in refugee resettlement.

CWS has a network of its own and affiliate offices spread across the U.S. A list of those offices is online http://www.cwsglobal.org/our-work/refugee-services/irp-affiliates.html. Contact information for the CWS main office is online at http://www.cwsglobal.org/our- work/refugee-services/irp-offices.html. UMCOR does not have a refugee resettlement program, but refers interested United Methodists to CWS.

Concern for Backlash

We must realistically acknowledge the risks that are involved in welcoming strangers from politically volatile regions in a time of tight security concerns brought on by terrorist activities. We would be blind to ignore this factor. One terrorist attack by a “refugee” in Germany or the United States would change the whole lay of the land, causing social backlash against all migrants and potential international chaos. The avoidance of such incidents brings us back to the need for creative action to bring an end to conflict and militancy.

We must also be alert to the possibility of “charity fatigue” on the part of those assisting the migrants should this mass movement of people continue well into the future. This raises the need for taking time for our own spiritual and physical renewal as we seek to help others.

Interfaith Implications

Since most of the new refugees are Muslim, interfaith relations becomes an issue when newcomers are resettled among majority Christian populations and culture. The arrival of migrants is an opportunity for the practice of Christian hospitality and efforts toward strong, respectful interfaith dialogue and community interaction.

The United Methodist Church, through its legislating General Conference, has provided guidelines on interreligious relations. These can be found in The Book of Resolutions 2012, item 3141, beginning on page 269. The document is online at http://www.umc.org/what-we-believe/called-to-be-neighbors-and-witnesses-guidelines- for-interreligious-relation. Other relevant resources can be found on the website of the General Board of Church and Society at http://umc-gbcs.org/resolutions/our-muslim- neighbors.

Mission and Humanitarian Service

In serving the needs of refugees/migrants in Europe and the Middle East we reach toward a world of peace and justice, where children can grow to adulthood without fear, and families can live in harmony with their neighbors far and near.

Thomas Kemper
General Secretary
General Board of Global Ministries
The United Methodist Church

- See more at: http://www.umcmission.org/learn-about-us/news-and-stories/2015/september/0911welcomingthestranger#sthash.KrR6qZWH.dpuf

Genuine Love

This past Sunday we had a guest preacher, the Rev. Louis Johnson, who was the pastor of Bell Springs UMC for seventeen years before his final retirement.  It was such a joy to have Louis in the pulpit, even though I wasn't there to personally enjoy it!  He told me that he would be preaching on "genuine love" and so I thought we'd look at the Scripture, I John 4:7-21, to look at God's perspective on love to compliment our lesson from Sunday.

It occurs to me that as many of us are reading I John 4:7-21, we could get just as many viewpoints and perspectives on what it means.  That's true with all Scripture--but in particular this one, because the primary operating word is "love".  Especially in English, we use this word to mean dozens of different things!  For example, "I love ice cream" is not the same as "I love my children" nor the dreaded sixteen-year old hastily whispering "I love you" after four weeks of dating!  The way we love our career, our friends, our neighbors, and our pets is each a little different.

Not to mention, that many of us have been the target of the opposite of love: hate.  Whether this hate has arrived in the form of abuse, violence, malice, gossip, injustice, or any number of other sources, most likely a combination, given our background histories, we would be likely to say that love is the opposite of those experiences that have been the darkest in our lives.  So our version of "love" would specifically and directly be a counter-response to our past often times.  For example, if you were cheated on by a partner in the past, then you would be quick to define "love" as "loyalty"; if you were subject to violence, then you might make sure to include "peace" or "respect" in your definition of love.

I'm not suggesting that love cannot include these things, but when we look at Scripture, we need to come to the text in such a way that we do not add our own meaning into it, but rather, listen closely to God's word and allow it to redefine our perspectives.  The word "love" is very difficult because we have so many uses for the word; but when we talk about God's love, or the love God requires of us, we are discussing a very specific love, a love which may challenge the way we assume we should be loving.  

And finally, I John 4 is not the only place in the Bible where we find the topic of love; there are so many examples, we would never be able to discuss all of them.  But what we can do is to read this text to see how it transforms the way we understand what it means to use this word "love" as Christians, as God's people.

Verse 7 actually affirms what I've claimed so far: "Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God."  This is a really bold statement, because it suggests that the only way people are truly capable of love, of genuine love, is through God and God's love.  Again, we can use the term "love" to describe something which everyone is capable of in this world; but genuine love, God's love, true "love" is a term reserved for God and those who are with God.  God is the center of all love, so, in verse 8, it reads, "Whoever does not love does not know God, for God is love."  As Christians, we do not say that non-Christians are incapable of love; we claim that human beings have tainted love, have turned love into something it isn't, and can only understand genuine, true love, God's love, if God redefines what it means for us to love one another.  Even Christians will love one another in sin, but our hope is that through God, we might be refined and purged so that our love can be more genuine and pure, that is, more like God's love.  If you need examples of "sinful love", think about those who love selfishly, who love violence, who love themselves only.  Fifty Shades of Grey comes to mind as a contemporary example.

So what is God's genuine love?  The next verse helps clarify: "God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him."  This is a bold claim, because it demonstrates how God is redefining love through the example of his Son Jesus Christ, who did not show love the way we tend to on earth!!  Jesus demonstrates love an infinite number of ways, but chiefly among them includes sacrifice.  Verse 10 continues: "In this is love, not that we loved God but that he loved us and sent  his Son to be the atoning sacrifice for our sins."  And verse 11: "Beloved, since God loved us so much, we also ought to love one another."  

To put it simply, God's love is first and foremost self-sacrificial for the benefit of all humankind.  The most impressive and clear way that we know God's love is through the sacrifice of Jesus Christ.  We often think of Jesus' sacrifice as giving his life up and willingly heading to the cross, but we find through the Gospel that everything Jesus did was sacrifice.  First, Jesus sacrificed comfort and assurance when he became human; while he was still the King, the Firstborn, he was not recognized in this way during his lifetime, sacrificing the honor that comes with being God!  Then, Jesus sacrificed by suffering a life on earth putting on flesh, enduring all of the pain and suffering we know here in this world.  Jesus did not build up his own kingdom, but worked for God's Kingdom, sacrificing his identity and self-hood so that his Father in heaven could be glorified.  He sacrificed his time, treasure and talent in order to heal, deliver and teach us.  Each moment of his life was pouring out for us, and all of this would come to a crescendo at Calvary, where Christ did not withhold even his earthly life for us.  Christ's offering of himself could stop at death, but not even did this prevent him from sacrificing glory in heaven; rather, Christ welcomed us to share in that glory for all of eternity, proving that Christ truly exists for the singular purpose of loving humanity, because we know that God's love is sacrificial for others.

The next time we think about love, if we are going to live as Christians, then we ought to recognize that God's love is primarily a love of sacrifice for others, not only those for whom we desire to sacrifice, but for all others around us: our neighbors.  When you say, "I love you", and you do so through Christ who strengthens you, do you really mean that you would make real sacrifices for that person?  If you say you love God, for example, will you sacrifice your time and resources for the building of his Kingdom?  If you say that you love your neighbors, are you willing to truly love them by spending time with them, praying for them and helping provide their earthly needs?  

Just as "faith" is more of a verb than a noun, as we discussed in last week's post, so too is "love" a physical, intentional action rather than simply a warm, fuzzy feeling.  And we are called to enact that love for God's Kingdom to come, for God's will to be done, on earth, as it is in heaven.

Faith, Belief, and Fruitful Works

In American Christianity we have placed a great emphasis on our eternal salvation and how to "get" saved.  That makes sense and is not difficult to believe, because Americans are well-known for being quintessentially pragmatic and oriented towards the future.  But God is not only concerned about your salvation--in fact, he isn't much worried about it at all, seeing that he is the source of salvation and knows he has already provided it to you, if you even desire it for a bit!  But when you're saved, or when you decide to live into your faith after being raised in the church, you do not drop dead!  Rather, you continue to live and work in this world.  This fact is proof that even though you are saved, God has intentions for your life to continue in this world, for one reason or another.

That intention and purpose is God's mission for us.  Simply put, God's mission is to redeem and restore all things back unto himself--and our mission is to join him wherever we find him at work around us.  That makes sense because if we are in relationship with God, and God can be found in a particular place or engaged in a particular activity, we would naturally desire to greet him and be with him!!  Imagine a friend or family member whom  you love with a flat tire along the road, or hosting a dinner party.  Do you avoid this person, driving past or screening your calls, actively seeking to disengage with him or her?  Or do we offer a hand, strike up a conversation, fully acknowledging and participating in life alongside him or her?  Better yet, what would it say about your relationship with this person if you always ignored him or her rather than engage?

James is making a distinction between two words in his letter to the twelve tribes: faith is not being used the same as the word belief.  In James 2:19, believers are compared to demons; what we have in common with demons is our knowledge and acknowledgement of God's existence.  Why would demons shudder if they did not believe God to be powerful somehow?  But what these demons do not have in common with us is that they lack faith in God, which is the self-assurance in God the Father, a relationship with Christ the Son, and heeding the guidance of God the Holy Spirit.  Faith requires belief, but is so much more than just a mental admittance, "I believe in God."

But pastor!  What about John 3:16?!  "For God so loved the world that he gave his only Son, so that whoever believes in him should not perish, but have eternal life."  This is an excellent question you've asked, and is one worth discussing more deeply.  It appears that this verse is in contradiction with James 2:19!  (We are in luck!  The truth is that whenever you find two Scriptures that appear to be in contradiction with one another, you have found an especially powerful opportunity to search and study more deeply, allowing God to inspire and renew your mind and heart in new ways!)

Our American obsession with belief rather than faith has allowed John 3:16 to become the most familiar and quoted verse of the Bible in our time; but ancient and medieval Christians did not use this verse all that often.  But since we focus so heavily on obtaining salvation, this verse has been pressed into our memories, recited by our hearts, and written on our faces at sports games.  That is not any problem, because it's a great verse!  But let's read the context around John 3:16 more deeply to see what John really means by the word believe as he uses it.  

*Remember that when you read the Scripture, you are reading different books and letters written by different people, each one inspired by God uniquely.  Just like people use language a little differently in our day and world, so too did the apostles, like John and James.

In John 3 Jesus reminds Nicodemus about the situation in the Book of Numbers where Moses was instructed to fashion a bronze serpent in the wilderness.  (Read Numbers 21:1-9 for the background story if you're not familiar with it.)  Even though venomous snakes surrounded the Israelites' feet, if they looked up and gazed upon the bronze serpent, they were spared.  Now, what kind of person would actually take their eyes off of the ground, away from poisonous snakes crawling all around, in order to look up at a bronze statue?!  Only someone who really believed, with enough faith in God working through Moses, would actually follow through with the command.  You could discuss how much you think God would or would not command you to do so; you can say you believe in theory but not in practice; you can claim other gods or doctors or whoever could possibly save you instead; but when you are bitten by a snake, no belief, understanding, ideology or position is going to save you from the venom.  You need an anti-venom.  Salvation, that is, God's anti-venom of sin and death, is only being used by those who believe in God and actually trust him enough to look upward for an unlikely panacea, rather than starting downward, trying to resolve the situation without God.  What good is anti-venom if you aren't going to use it?!

True faith has what we call "works" or "actions".  Faith is rooted in trust of God, and directs us to operating in a particular way.  Rather than trying to create our own anti-venom for our sins, we trust in God's healing as we look up--and, out of our love for others, we encourage those around us who are sick with sin to look up as well, so that they can have access to the anti-venom too!!

So when Jesus is speaking in the Book of John, we find the verb believe to be referring back directly to the story of the bronze serpent in the wilderness, which is the verse immediately beforehand, 3:15.  The "belief" found in this story, as we have already demonstrated, is not simply a mental note, but is a conscious decision that leads to action in a change of behavior.  In the Book of John, the word believe is used in the same way that James uses the word faith.  Since both are discussing different issues, in different contexts, and each has his own writing style, it is not upsetting to see these near-synonyms "faith" and "belief" being used in different ways, each apostle focusing on a particular aspect or facet of the word.

Faith leads to action, and, over time, those actions will be evidence as whether or not you truly lived by faith.  Those who live in faith will bear good fruit, because they will be nourished by their relationship with Christ, who is the True Vine.  Mental admittance of "I believe there is a God" but nothing further is simply not what Scripture is talking about; the modern English definition of "believe" emphasizes a mental agreement rather than any action following as a result.  Changing your old behavior, having your life conform more deeply into God's love, and acting in the sincere interests of your neighbors is the intention of the faith, or "belief", as it is understood both by John and James.