Written by Alan D. Strange |
Monday, February 19, 2024
The “spirituality of the church” (SOTC) relates to the reality that the church is supremely a spiritual institution (not a biological one, as is the family, or a civil one, as is the state) and that its power is moral and suasive (not legal and coercive, as is state power), ministerial and declarative (not magisterial and legislative, as is power in the Roman Catholic Church). Thus, the church is an institution gathered and perfected by the Spirit, having chiefly spiritual concerns, carried out in a spiritual fashion by a Spirit-indited use of the means of grace.

An Ongoing Dialogue
Historically, the church has at times claimed a supremacy that she does not have—over the state, especially—and she has, at other times, allowed the state to dominate her. Part of the genius of the Reformation was the rediscovery that the state is not over the church or vice-versa, but that all institutions are properly under God. The Scots, in opposing Erastianism—the notion among some Protestant rulers that the church is properly under the state, as was the case with the Church of England under the English monarch—particularly developed this Reformational notion that the church was not under the state in what they called the “spiritual independency of the church.” In the American context this came to be known in the nineteenth century as the doctrine of the “spirituality of the church” (SOTC).
To be sure, the doctrine was often abused to stop the mouth of the church against slavery; however, Charles Hodge of Princeton, and others of his time and following him, developed a better use of the doctrine, capturing the older notion that the spirituality of the church was calculated to spare the church from simply giving way to politics and state control, minding instead its proper spiritual call and mission, having rule over its own affairs. At the same time, Hodge was careful not to muzzle the prophetic voice that the church always possesses as she calls the whole world to repentance and faith. The spirituality of the church of this sort could be helpfully recovered for the ongoing dialogue of how the church is to relate to the world in which it finds itself, both in how it distinguishes itself from the world and how it gives itself to the world.
It is important for the church to do both: to distinguish itself from the world, or it fails to be the distinct agency of gospel proclamation that it is called to be, and to give itself to the world, or it fails to be the foot-washing servants that Christ calls it to be. The present atmosphere, in which the politicization of virtually everything looms, can prove especially challenging in this regard. Highly charged partisan political currents can impact the church as well as civil society, especially when it comes to the temptation of those on both extremes—left and the right—to bring social, economic, political, and like agendas into the church. The church as church may have something to say about present concerns (e.g., abortion, same-sex marriage, etc.), which is to say that God’s word may address such, usually in principle, though not in detail; in any case, not in a way that renders the church just another voice in the current cacophony of shouted political slogans, but that contributes a proper faith perspective to vexing moral questions in the public square. We need to be salt and light, to witness to the power of Christ and his gospel in an unsavory, dark world in a way that does not avoid the moral issues of our time, bringing a clear prophetic witness to them, but also not allow politics to swamp the boat so that the gospel gets sunk in a sea of cultural concerns.
Recapturing Spirituality
The SOTC, which we seek to recapture, is today either forgotten as a concept or remembered only for its abuses (e.g., justifying the church not addressing American slavery and the racial hatred that especially developed in its wake, including iniquitous Jim Crow laws).
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Written by Alan D. Strange |
Sunday, December 26, 2021
Many Christians have come to expect that they ought to be living their “best life now.” They see, though, that their lives remain fraught with problems. They feel as if they should not have such problems as Christians. But God never told us that we would not have tribulation in this world. Jesus told us that we would. And He also told us to be of good cheer, because He has overcome the world (John 16:33).

Once in Royal David’s City” is a poem written by Cecil Frances Alexander (1818–95). Alexander published it for the first time in 1848 in a book of children’s hymns, as part of a series of poems on the Apostles’ Creed (seeking in this hymn to address the affirmation “born of the Virgin Mary”). The last two stanzas of the hymn continue to draw forth the fullness of the glorified Christ in His incarnation. The earlier stanzas address Christ in His humiliation, both in His active and passive obedience (as Alexander also does in “There Is a Green Hill Far Away”).

The fifth stanza particularly focuses on us in our glorification, in which we join Christ, who has been in His estate of exaltation since His resurrection. There, “at last,” with fully renewed “eyes” in a fully renewed heavens and earth, we “shall see him.” Only then and there will we be able to see Him properly. No longer shall we see Him as we did when He was below with us—as in that “poor lowly stable”—but we shall see Him as He is “in heaven, set at God’s right hand on high.” We shall do so “through his own redeeming love”; the merits and mediation of Christ alone afford us heavenly entrance.
Christ entered His glorified state upon His resurrection from the dead. All God’s people, following after the Lord, will likewise enter a glorified state at the return of Christ, when the dead will be raised and His own will receive glorified bodies. Until then, we remain in a state of humiliation. This is true even for the blessed dead, who are “with Christ” (Phil. 1:23) and are better off than those who remain and continue to live in this present creation.

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