That Incredible Christian
THE CURRENT EFFORT of so many religious leaders to harmonize Christianity with science, philosophy and every natural and reasonable thing is, I believe, the result of failure to understand Christianity and, judging from what I have heard and read, failure to understand science and philosophy as well. At the heart of the Christian system lies the cross of Christ with its divine paradox. The power of Christianity appears in its antipathy toward, never in its agreement with, the ways of fallen men. The truth of the cross is revealed in its contradictions. The witness of the church is most effective when she declares rather than explains, for the gospel is addressed not to reason but to faith. What can be proved requires no faith to accept. Faith rests upon the character of God, not upon the demonstrations of laboratory or logic. The cross stands in bold opposition to the natural man. Its philosophy runs contrary to the processes of the unregenerate mind, so that Paul could say bluntly that the preaching of the cross is to them that perish foolishness. To try to find a common ground between the message of the cross and man’s fallen reason is to try the impossible, and if persisted in must result in an impaired reason, a meaningless cross and a powerless Christianity. But let us bring the whole matter down from the uplands of theory and simply observe the true Christian as he puts into practice the teachings of Christ and His apostles. Note the contradictions: The Christian believes that in Christ he has died, yet he is more alive than before and he fully expects to live forever. He walks on earth while seated in heaven and though born on earth He finds that after his conversion he is not at home here. Like the nighthawk, which in the air is the essence of grace and beauty but on the ground is awkward and ugly, so the Christian appears at his best in the heavenly places but does not fit well into the ways of the very society into which he was born. The Christian soon learns that if he would be victorious as a son of heaven among men on earth he must not follow the common pattern of mankind, but rather the contrary. That he may be safe he puts himself in jeopardy; he loses his life to save it and is in danger of losing it if he attempts to preserve it. He goes down to get up. If he refuses to go down he is already down, but when he starts down he is on his way up. He is strongest when he is weakest and weakest when he is strong. Though poor he has the power to make others rich, but when he becomes rich his ability to enrich others vanishes. He has most after he has given most away and has least when he possesses most. He may be and often is highest when he feels lowest and most sinless when he is most conscious of sin. He is wisest when he knows that he knows not and knows least when he has acquired the greatest amount of knowledge. He sometimes does most by doing nothing and goes furthest when standing still. In heaviness he manages to rejoice and keeps his heart glad even in sorrow. The paradoxical character of the Christian is revealed constantly. For instance, he believes that he is saved now, nevertheless he expects to be saved later and looks forward joyfully to future salvation. He fears God but is not afraid of Him. In God’s presence he feels overwhelmed and undone, yet there is nowhere he would rather be than in that presence. He knows that he has been cleansed from his sin, yet he is painfully conscious that in his flesh dwells no good thing. He loves supremely One whom he has never seen, and though himself poor and lowly he talks familiarly with One who is King of all kings and Lord of all lords, and is aware of no incongruity in so doing. He feels that he is in his own right altogether less than nothing, yet he believes without question that he is the apple of God’s eye and that for him the Eternal Son became flesh and died on the cross of shame. The Christian is a citizen of heaven and to that sacred citizenship he acknowledges first allegiance; yet he may love his earthly country with that intensity of devotion that caused John Knox to pray “O God, give me Scotland or I die.” He cheerfully expects before long to enter that bright world above, but he is in no hurry to leave this world and is quite willing to await the summons of his Heavenly Father. And he is unable to understand why the critical unbeliever should condemn him for this; it all seems so natural and right in the circumstances that he sees nothing inconsistent about it. The cross-carrying Christian, furthermore, is both a confirmed pessimist and an optimist the like of which is to be found nowhere else on earth. When he looks at the cross he is a pessimist, for he knows that the same judgment that fell on the Lord of glory condemns in that one act all nature and all the world of men. He rejects every human hope out of Christ because he knows that man’s noblest effort is only dust building on dust. Yet he is calmly, restfully optimistic. if the cross condemns the world the resurrection of Christ guarantees the ultimate triumph of good throughout the universe. Through Christ all will be well at last and the Christian waits the consummation. Incredible Christian!
That Incredible Christian
We Are Saved To as well as From
THE EVANGELICAL CHURCH TODAY is in the awkward position of being wrong while it is right, and a little preposition makes the difference. I think there can be no question but that if we let the Bible decide right and wrong the evangelicals are right in their creedal position. Even the skeptic. H. L. Mencken. said, “If the Bible is true, the fundamentalists are right.” He did not grant the truth of the Bible, but he was sharp enough to see that the basic doctrines taught by fundamentalists were identical with those taught by the Bible. One place where we are wrong while we are right is in the relative stress we lay upon the prepositions to and from when they follow the word saved. For a long generation we have been holding the letter of truth while at the same time we have been moving away from it in spirit because we have been preoccupied with what we are saved from rather than what we have been saved to. The right relative importance of the two concepts is set forth by Paul in his first epistle to the Thessalonians: “Ye turned to God from idols to serve the living and true God; and to wait for his Son from heaven.” The Christian is saved from his past sins. With these he simply has nothing more to do; they are among the things to be forgotten as the night is forgotten at the dawning of the day. He is also saved from the wrath to come. With this also he has nothing to do. It exists, but not for him. Sin and wrath have a cause and effect relationship, and because for the Christian sin is canceled wrath is canceled also. The from’s of the Christian life concern negatives, and to be engrossed in them is to live in a state of negation. Yet that is where many earnest believers live most of the time. We are not called to fellowship with nonexistence. We are called to things that exist in truth, to positive things, and it is as we become occupied with these that health comes to the soul. Spiritual life cannot feed on negatives. The man who is constantly reciting the evils of his unconverted days is looking in the wrong direction. He is like a man trying to run a race while looking back over his shoulder. What the Christian used to be is altogether the least important thing about him. What he is yet to be is all that should concern him. He may occasionally, as Paul sometimes did, remember to his own shame the life he once lived; but that should be only a quick glance; it is never to be a fixed gaze. Our long permanent look is on God and the glory that shall be revealed. What we are saved from and what we are saved to bear the same relation to each other as a serious illness and recovered health. The physician should stand between these two opposites to save from one and restore to the other. Once the great sickness is cured the memory of it should be thrust out onto the margin of the mind to grow fainter and weaker as it retreats farther away; and the fortunate man whose health has been restored should go on to use his new strength to accomplish something useful for mankind. Yet many persons permit their sick bodies to condition their mental stuff so that after the body has gotten well they still retain the old feeling of chronic invalidism they had before. They are recovered, true enough, but not to anything. We have but to imagine a group of such persons testifying every Sunday about their late illnesses and singing plaintive songs about them and we have a pretty fair picture of many gatherings among Christians today. There is an art of forgetting, and every Christian should become skilled in it. Forgetting the things which are behind is a positive necessity if we are to become more than mere babes in Christ. If we cannot trust God to have dealt effectually with our past we may as well throw in the sponge now and have it over with. Fifty years of grieving over our sins cannot blot out their guilt. But if God has indeed pardoned and cleansed us, then we should count it done and waste no more time in sterile lamentations. And thank God this sudden obliteration of our familiar past does not leave us with a vacuum. Far from it. Into the empty world vacated by our sins and failures rushes the blessed Spirit of God, bringing with Him everything new. New life, new hope, new enjoyments, new interests, new purposeful toil, and best of all a new and satisfying object toward which to direct our soul’s enraptured gaze. God now fills the recovered garden, and we may without fear walk and commune with Him in the cool of the day. Right here is where the weakness of much current Christianity lies. We have not learned where to lay our emphasis. Particularly we have not understood that we are saved to know God, to enter His wonder-filled Presence through the new and living way and remain in that Presence forever. We are called to an everlasting preoccupation with God. The Triune God with all of His mystery and majesty is ours and we are His, and eternity will not be long enough to experience all that He is of goodness, holiness and truth. In heaven they rest not day or night in their ecstatic worship of the Godhead. We profess to be headed for that place; shall we not begin now to worship on earth as we shall do in heaven?
THE SUPREME PURPOSE of the Christian religion is to make man like God in order that they may act like God. In Christ the verbs to be and to do follow each other in that order.
True Religion leads to moral action. The only true Christian is the practicing Christian. Such a one is in very reality and incarnation of Christ as Christ is the incarnation of God; not in the same degree and fullness of perfection, for there is nothing in the moral universe equal to that awful mystery of godliness which joined God and man in eternal union in the person of the Man Christ Jesus; but as the fullness of the Godhead was and is in Christ, so Christ is in the nature of the one who believes in Him in the manner prescribed in the Scriptures.
God always acts like Himself wherever He may be and whatever He may be doing. When God became flesh and dwelt among us He did not cease to act as He had been acting from eternity.”He veiled His deity but He did not void it.” The ancient flame dimmed down to spare the helpless eyes of mortal men, but as much as was seen was true fire. Christ restrained His powers but He did not violate His holiness. In whatsoever He did He was holy, harmless, separate from sinners and higher than the highest heaven.
Just as in eternity God acted like Himself and when incarnated in human flesh still continued in all His conduct to be true to His holiness, so does He when He enter the nature of a believing man. This is the method by which He makes the redeemed man holy. He enters a human nature at regeneration as He once entered human nature at the Incarnation and acts as becomes God, using that nature as a medium of expression for His moral perfections.
Cicero, the Roman orator, once warned his hearers that they were in danger of making philosophy a substitute for action instead of allowing it to produce action. What is true of philosophy is true also of religion. The faith of Christ was never intended to be an end in itself nor to serve instead of something else. In the minds of some teachers faith stands in lieu of moral conduct and every inquirer after God must take his choice between the two. We are presented with the well-known either / or: either we have faith or we have works, and faith saves while works damn us. Hence the tremendous emphasis on faith and the apologetic, mincing approach to the doctrine of personal holiness in modern evangelism. This error has lowered the moral standards of the church and help to lead us into the wilderness where we currently find ourselves.
Rightly understood, faith is not a substitute for moral conduct but a means towards it. The tree does not serve in lieu of fruit but as an agent by which fruit is secured. Fruit, not trees, is the end God has in mind in yonder orchard; so Christ- like conduct is the end of Christian faith. To oppose faith to works is to make the fruit the enemy to the tree; yet that is exactly what we have managed to do. And the consequences have been disastrous.
A miscalculation in laying the foundation of a building will throw the whole superstructure out of plumb, and the error that gave us faith as a substitute for action instead of faith in action has raised up in our day unsymmetrical and ugly temples of which we may well be ashamed and for which we shall surely give a strict account in the day when Christ judges the secrets of our hearts.
In practice we may detect the subtle (and often unconscious) substitution when we hear a Christian assure someone that he will “pray over” his problem, knowing full well that he intends to use prayer as a substitute for service. It is much easier to pray that a poor friend’s needs may be supplied than to supply them. James’ words burn with irony: “If a brother or sister be naked, and destitute of daily food, and one of you saying to them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” And the mystical John sees also the incongruity involved in substituting religion for action: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion for him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.”
A proper understanding of this whole thing will destroy the false and artificial either / or. Then we will have not less faith but more godly works; not less praying but more serving; not fewer words but more holy deeds; not weaker profession but more courageous possession; not a religion as a substitute for action but religion in faith filled action.
And what is that but to say that we will have come again to the teaching of the New Testament? #ACTS2024 #SPIRITUALPERFECTION #WITHOUTHOLINESSNOONEWILLSEETHELORD
“America, I wonder whether your moral and spiritual progress has been commensurate with your scientific progress. It appears to me that your moral progress lags behind your scientific progress, your mentality out distances your morality, and your civilization outshines your culture. How much of your modern life can be summarized in the words of your poet Thoreau: “improved means to an unimproved end.” Through your scientific genius you have made of the world a neighborhood, but you have failed to employ your moral and spiritual genius to make of it a brotherhood. So, America, the atomic bomb you have to fear today is not merely that deadly weapon which can be dropped from an airplane on the heads of millions of people, but that atomic bomb which lies in the hearts of men, capable of exploding into the most staggering hate and the most devastating selfishness. Therefore I would urge you to keep your moral advances abreast of your scientific advances.”
“We have been the recipients of the choicest bounties of Heaven. We have been preserved, these many years, in peace and prosperity. We have grown in numbers, wealth and power, as no other nation has ever grown. But we have forgotten God. We have forgotten the gracious hand which preserved us in peace, and multiplied and enriched and strengthened us; and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!”
(President Abraham Lincoln)
In this Post-Modern era of the “Emerging Church” what has emerged is a Neo-Pentecostal movement that embraces charismatic figures rather than the charismata of the Holy Spirit. Rather than embracing the power of the Holy Spirit, it embraces a message of personal empowerment and entitlement.
Much of the worship is designed to solicit an emotional response rather than worship of the true and living God. Congregants have become addicted to a feeling rather than seeking a clear revelation from God.
We live in an age of idolatry. Yet today’s idols are not figurines crafted from stone, wood, or metal but are images of success and prosperity. Americans worship the bold and the beautiful, celebrities, athletes, power brokers and even thugs and gangsters that shape values and morals upon which many within the church pew make their decisions. Rather than the Scriptures shaping core beliefs and values that determine attitudes and actions, Hollywood, Wall Street, Madison Avenue and the sports arena hosts the prophets of the age and influence who and what we are.
Americans spend billions of dollars on movies, videos, sports, and an endless array of ways to absorb the heart and mind of the millions who believe they can find fulfillment by filling their spirit with sound bites, dazzling visual effects, unnecessary realism, violence and voyeurism. One entertainment insider said the driving force behind entertainment is “self-actualization.” Americans live vicariously through actors, athletes, pop and western singers, and perpetuate their idolatry by emulating them, purchasing their clothes designs and attempting to live their lifestyles.
If we say the Post-Modern church isn’t tainted by this influence, we deceive ourselves.
Neo-Propheticism finds itself powerless to address the Neo-Paganism of the American culture. There are many self-proclaimed prophets and prophetesses who wrap empty promises in packages of gold and glitter.
Listening to the false prophets of wealth and prosperity with the intent of positioning itself to receive the mantle or an impartation, the church is hardly equipped to fight the issues that once laid dormant but now rear their ugly heads with a vengeance.
By Ravi Zacharias
Originally published January 31, 2014
As responsible citizens who love Jesus Christ and love our country, we want to express our deep conviction on matters of our faith and expression. No one ought to be compelled to so amputate their belief that it is meaningless except in private.
The faithful Christian cannot separate his life into sacred and secular, worship and work. A Christian does not cease to worship the Lord when he or she goes to work or opens a family business. Romans 11:36 says, “For from him and through him and to him are all things. To him be the glory forever. Amen.” As Christians we are called to do all things to the glory of God, including – perhaps especially – our work.
Sadly, over the years, the Christian faith has been targeted by a rabid secularization and evicted from any or all public expression. The encroachment upon our civil liberties is frightening and we ought to take a stand. These beliefs are planted in our conscience.
This is another example of the increasing problems of privatization in our society, which is the socially required and legally enforced separation of our private lives and our public personas. Privatization insists that issues of ultimate meaning be relegated to our private spheres, so as individuals we are forced to keep our moral and religious beliefs private and never express them in public. Secularism is also a belief on ultimate things. Why is it that the secular thinker is not asked to keep his or her secularism in private as well? We know that the premise of privatization is flawed, because that which is sacred to you in private is also sacred to you in public. It is not at all surprising that meaninglessness and hopelessness have become the hallmark of the millennial generation that has been indoctrinated into absolutizing relativism and a valueless belief system. Evidently some lawmakers have not seen this breakdown and the connection.
It is easily demonstrated that private belief separated from public practice is philosophically contradictory and pragmatically unworkable. That this threat is happening in America, whose very values emerged from a Judeo-Christian backdrop and the sacredness of belief in the transcendent, is lamentable.
Commitment to God most certainly has its private expression, but it implicitly directs all of life. Spiritual reality is not just a sentinel from 5:00 p.m. to 11:00 p.m. behind closed doors. For the follower of Jesus Christ, worship is co-extensive with life. Privatization with disregard for coherence forces this dichotomy. In today’s society, moral and religious beliefs are often privatized, while in the name of freedom and non-offensiveness, all kinds of anomalous beliefs are made public and even mandated.
We should not be required to choose between fulfilling our vocational duties and staying true to the convictions of our Christian faith. We work with the same values that come from our love for God and the preservation of our original bequest in this great country.