Written by J. Warner Wallace |
Friday, April 12, 2024
My Christian worldview, however, compels me to see the environment unselfishly. The respect I have for my environment is more than simple utilitarianism. The “natural” world around me is a reflection of the “supernatural” God who created all species with the same love, attention to detail, and creative concern. As I learn to submit to my Maker, I come to appreciate everything He’s made. My concern for the environment is not rooted in my evolutionary status (allowing me to take advantage of the environment if it suits me). 

A friend of mine recently wrote a post on Facebook and encountered the wrath of several of his social media friends. He innocently asked if anyone wanted a kitten. His young feline pet escaped and became pregnant before she could be spayed. The online assault began almost immediately as friends and acquaintances berated him over his negligence in failing to spay his pet. For many who deny the existence of the Christian God, environmentalism and the cause of animal rights have become a religion of sorts. The movement has its own doctrinal beliefs, its own set of commandments and its own set of prescribed consequences. At times, the doctrinal beliefs seem self-contradictory. I have many friends who fight vehemently for the rights of animals while supporting the abortion of humans. Maybe contradictions of this sort are the result of improper “grounding”.
Environmentalism from a Christian Perspective
As a Christian, I definitely understand my responsibility to protect and steward the natural environment. This responsibility is “grounded” in God’s purpose for me as a human created in His image. Adam and Eve were given “dominion” over all creation (Genesis 1:26-28) but they clearly understood this as a responsibility to “work” and “keep” the Garden (Genesis 2:15). Dominion is not reckless power; it is careful responsibility and stewardship. By the time the nation of Israel was established, God provided a number of laws to make sure His children understood the importance of His creation and they learned to respect and care for other animals (see Leviticus 25:1-12, Deuteronomy 25:4 and Deuteronomy 22:6). My concern for the environment is an act of obedience and respect for God’s creation.
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How can I share the gospel with those who hold to these forms of false teaching? Focus on the biblical teaching about the depravity of the human heart. Since legalism and antinomianism stem from the sinful depravity of the human heart, we can help others move away from these errors by pointing to what the Scriptures teach about our sinful condition. The Bible teaches that all people by nature are “dead in . . . trespasses and sins” (Eph. 2:1–5). In ourselves, we are unable to do anything spiritually pleasing to God (Rom. 5:6; Eph. 2:12). All our deeds apart from Christ are violations of God’s law, for which we deserve God’s eternal wrath and judgment (Matt. 7:23).

The terms legalism and antinomianism describe two false teachings regarding the relationship between the law and the gospel. Legalism is the insistence that a person is accepted by God on the basis of his law keeping. It teaches that we are declared righteous before God through our own observance of either God’s law or man-made rules and regulations. Antinomianism says that God does not require a believer to obey the moral law (i.e., the Ten Commandments). In its more extreme and perverted form, antinomianism permits immoral behavior based on the leniency of grace.
When did they begin?
Legalism and antinomianism are rooted in the fall of Adam. All mankind is predisposed to these two moral and theological errors. Accordingly, countless forms of legalism and antinomianism have surfaced throughout history. Legalism and antinomianism undergird all forms of false teaching and heresy.
Who are the key figures?
Legalism
Jesus rebuked the religious leaders in Israel for their hypocritical, self-righteous teaching and lives (Matt. 23:4; Luke 18:9). The Apostle Paul stridently defended the gospel against the doctrinal legalism with which the early church was infected (Gal. 1–3; 1 Tim. 1:6–7).
The Roman Catholic Church has long promoted an elaborate system of religious legalism, which is most evident in its monastic asceticism, penitential system, sacramentalism, and emphasis on merit.1 Roman Catholicism denies the biblical doctrine of justification by faith alone in Christ alone, teaching that a person is justified by faith in Christ together with his Spirit-wrought good works.
Doctrinal and practical legalism has surfaced in evangelical and Protestant churches over the centuries. By imposing obligations on members to observe man-made rules and regulations, many churches have advanced a form of man-centered legalism (Col. 2:20–23).
In recent decades, proponents of the New Perspective(s) on Paul have taught that a person’s final right standing before God is based on his obedience to God’s commands.
False religions such as Islam, Judaism, and Buddhism, because they teach a works-based salvation wherein we enter heaven or experience Nirvana because of our good deeds, are non-Christian forms of legalism.
Antinomianism
In the early church, certain false teachers promoted the idea that God’s grace tolerates lawless living (see 2 Peter and Jude). Some wickedly dismissed sexual immorality in the name of grace (Jude 4). The Apostle John contended against antinomian ideas in his first letter (1 John 2:4).
Throughout church history, antinomianism has appeared in less overt and perverse forms than that in which it appeared in the early church. Martin Luther wrote Against the Antinomians to refute the erroneous teaching of the neo-Lutheran antinomian Johannes Agricola. Edward Fisher wrote The Marrow of Modern Divinity to address the undercurrents of legalism and antinomianism in certain streams of the Puritan movement. This book was also at the center of a debate over antinomianism in the Church of Scotland in the eighteenth century.2 In the twentieth century, notable dispensational teachers promoted a form of antinomianism called “easy-believism.”
What are the main beliefs?
In the church, legalism surfaces when people teach or believe these ideas:

Get in by grace; stay in by law keeping. While most forms of legalism in the church deny strict merit in the sense that they affirm the necessity of grace, almost all insist that an individual’s good works are necessary for his final justification before God on judgment day. Roman Catholicism teaches that a person is initially justified at baptism;3 however, his final right standing before God is dependent on a life of continued adherence to religious rituals and Spirit-wrought good works.
Meriting righteousness. Legalism teaches that people can cooperate with God in order to gain a right standing by their works. Though this view does not involve strict merit, it still reflects a meritorious scheme of salvation. Legalism is often accompanied by a self-righteous spirit in those who advance it.

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One of the most obvious perversions of this ecclesiastical overreach was the “administration of virtual communion” by some sessions! In their rejection of first principles, they exchanged the truth of God for a lie and issued declarations that bordered on idolatry. They tried to convince their flock that “virtual worship” was a viable substitute for corporate worship, and many have drunk the “Kool-Aid.”

Recently, Peter Van Doodewaard wrote COVID-19 Reflection on The Aquila Report, which I highly recommend to everyone before reading this article. It serves as a springboard for my thoughts here. Van Doodewaard concluded his article by saying: “We touched holy things, and this requires humble reflection. Maybe your next leadership meeting ought to include time for prayerful reflection on actions taken, followed by some honest communication with your congregation. May God help us in this work of reflection, give us true repentance where needed, and by this renew our commitment to the public worship of His holy name” (emphasis added).
These words convey a deep conviction that I have about the necessary response of church leaders (as a Presbyterian minister, I will refer to elder(s) and session(s) as the leaders of a congregation) who participated in the actions noted by Van Doodewaard (see his article). I agree with Van Doodewaard that church leaders, especially sessions of Presbyterian congregations, need to evaluate their actions and respond biblically in light of the truth that has been manifested.
Furthermore, I agree with Van Doodewaard that “true repentance” needs to be manifested by the leadership through public confession, “honest communication.”
I am convinced, especially with the truth that has been confirmed by the overwhelming weight of epidemiological research and data, that church leaders acted sinfully by shutting down weekly public corporate worship services. They usurped an authority that did not, does not, and will never come under their or the state’s jurisdiction. The worship of God is governed by the Lord Almighty Himself, and His Word alone has authority over the frequency and orderliness of corporate worship. Any session who prevented willing members from the opportunity to worship corporately on the Lord’s Day ruled and acted on matters that are way “above their pay grade.” They stood on holy ground without removing their sandals. They enforced actions that caused “little ones” to sin by preventing them to come into the house of the Lord to offer worship that is due His name. They abused their God-ordained authority by prohibiting corporate worship rather than promoting it.
One of the most obvious perversions of this ecclesiastical overreach was the “administration of virtual communion” by some sessions! In their rejection of first principles, they exchanged the truth of God for a lie and issued declarations that bordered on idolatry. They tried to convince their flock that “virtual worship” was a viable substitute for corporate worship, and many have drunk the “Kool-Aid.” Consequently, the church is still hemorrhaging from this soul-draining charade. It is no wonder that 20%-30% of former worshippers have not returned to weekly worship gatherings. Israel’s history should have taught us that idolatry will lead worshippers to pursue lesser gods.
Regardless of the uncertainties and fears that surrounded COVID-19, the unequivocal teaching of Scripture (“Remember/observe the Sabbath day, to keep it holy.” Ex 20:8; Dt 5:12; cf. Heb 10:25) should never have been overruled by circumstantial reasoning (“love your neighbor” or “submit to the governing authorities”) based on less relevant Scriptures. We must allow the more clear and more applicable passages of Scripture to be our guide over the less clear and less applicable passages of Scripture.
I suspect that most sessions are willing to admit that they would have acted differently in 2020 (for some churches as late as 2022) knowing what they know now about the “pandemic.” But if their retraction is only based on the reality of the undisputable data that has been gathered and reported, then they are still not humbling themselves under the revelation of God’s Word. I believe, as implied by Van Doodewaard, that the repentance of the session should not merely be based on the “science” alone but based fundamentally on the eternal truth of God’s Word.
Scientific research and data analysis will change in the days to come, but the truth of God’s Word endures forever. It is applicable to any and every age of human history. Therefore, elders must not only learn the many valuable lessons on how to respond in the future from this “test” but fundamentally they must repent of the sins that took them down some dark paths. Circumstances may change but our fleshly temptation will be not to trust in the Lord with all our hearts but lean on our own understanding (or the experts) and be wise in our own eyes rather than to be fools for Christ’s sake.
The need for ongoing repentance is vital not only for all believers but especially for elders who are called to shepherd God’s flock. Since the grace of repentance is a work of the Holy Spirit, we must not presume upon it. Rather, in humble reliance upon the Holy Spirit, we must pursue repentance in proportion to the light of truth that has been revealed to us. More light demands clearer and deeper repentance.
In the case of COVID-19, the truth is manifest to anyone who is willing to see and acknowledge it for what it was. Therefore, elders must be humble enough to confess how they have transgressed the law of God. In fact, the unique ecclesiastical authority that Christ has appointed to elders corresponds to a greater responsibility to demonstrate and model their willingness to confess sin, especially public sins that directly impacted the flock. “Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.” (Luke 12:48) The session’s heavy-handed lockdown of corporate worship needs to be the starting point for genuine repentance and confession.
Is public confession really necessary with regard to COVID-19 even when the session’s intentions were noble or for the congregation’s well-being? The Westminster Shorter Catechism (Q. 14) defines sin as “any want of conformity unto, or transgression of, the law of God.” As the WSC rightly summarizes the teaching of Scripture, sin is not limited to those actions or thoughts that are purely malicious in nature. All sin is judged against the holy nature of God who cannot even look upon evil, regardless of the motives. The Bible categorizes sin as anything that falls short of the glory of God. Preventing willing congregants to gather for corporate worship did not conform to God’s commandments and transgressed what God requires regarding worship. Even if the session’s motives were pure, the action in and of itself was sinful, contrary to the Word of God. By their authoritative actions, the session denied and prevented God’s people from gathering for corporate worship as prescribed in Scripture. Sessions abused their appointed authority from God to restrict what God requires. They took upon themselves a prerogative that does not belong to them. They touched holy things that were forbidden for them to touch.
Therefore, it is incumbent upon those elders and sessions who participated in the COVID-19 overreach “not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins, particularly” (Westminster Confession of Faith 15.5). Particular sins require particular repentance so that the gravity of each sin is confronted and mortified before God. Denying God His rightful worship entails a litany of sins (see Westminster Larger Catechism concerning the Ten Commandments).
The grace of repentance bears fruit in a believer’s life as the Holy Spirit produces “grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience” (WSC Q. 87). The Holy Spirit graciously works repentance in a sinner’s heart to reveal the reality and heinousness of sin before a holy God and turns him in a way that conforms to God’s righteousness. Such a work of grace is necessary to restore sinners to God and to enjoy Him as they ought. It is also instrumental as a deterrent for faithful followers of Christ so that they will not easily succumb to the same sin. Elders need to examine the Scriptures carefully (additionally for Presbyterians their constitutional documents that they took an oath to uphold) and bear their souls before the Lord so that they might repent of their specific sins.
Moreover, the grace of repentance should manifest itself in the public confession of sin. Public sins require public confessions. For elders who have repented of their sins related to their oversight during COVID-19, these sins should be confessed to their congregation. Moving forward as though nothing deleterious happened during COVID-19 in the church will only normalize the sins that were committed. Such normalization has tragically infected many former churchgoers. The suspension of corporate public worship should be an extremely rare exception and only for a limited period of time. We must be wiser and more biblically discerning in the future and not be swept away by the urgency of the moment.
Confession is not only beneficial for the one who has repented and acknowledged his sins before God (1 Jn 1:9) but in the case of public sins, it facilitates reconciliation and restores trust between the parties affected by the sins. Many church members were negatively affected by the actions of the session as it related to COVID-19. Even though much of life in the world and in the church has returned to “normal,” many in the flock have been wounded, and some have even been driven away from the flock. Unfortunately, sheep were scattered by the shepherds and left to the wolves to fend for themselves. There are lost sheep who still need to be sought and returned to the fold.
Those who have returned to corporate worship would be blessed and encouraged to see their elders exemplify gospel repentance and confession. Elders need to lead the congregation in modeling this grace. Confession glorifies the forgiving grace of the gospel. It magnifies the sanctifying power of the gospel that should be active in the hearts of the elders. If these elders have not publicly confessed to their flock how they mismanaged the household of God, they are denying that their actions were harmful and sinful. They need to demonstrate their willingness to be accountable for their failures in leadership and for promoting foreign worship. Their humble confession would provide the congregation the glorious opportunity to extend forgiveness to them and experience the reconciling grace of the gospel. Displaying such gospel humility will go a long way in engendering trust between the session and the members and nurturing the relationship that the Lord has entrusted to the session.
We have witnessed over the past three years a rapid decline in the spiritual and moral state of our nation. The rejection of biblical truths has increased visibly and forcefully. Biblical realities of right and wrong have been discarded and replaced with demonic lies. Perversion to God’s creation ordinances is promoted by the state and even some “churches.” It is hard to deny that a Romans 1-like judgment of God is being revealed from heaven against our nation. It appears that God has given our nation over to her sins and there does not appear to be any slowing down of our moral and spiritual freefall. Barring a miraculous intervention of God’s mercy, our nation appears to be running headlong into the spiritual darkness that has already consumed much of Europe and Canada.
Is there a spiritual link between the current cultural decline and the response of the church to COVID-19? Is it merely coincidental that the spiritual decay of our nation has dramatically accelerated since 2020? I believe that the church is harboring an Achan in her camp. The decisions that many church leaders made were a direct affront to our covenant Lord. The church publicly bowed to various idols denying the Lord as her sovereign. The Lord’s judgment begins at the household of God and apart from repentance and confession, the American church will go the way of Israel into exile.
The time is now for church leaders to heed Jesus’ warning, “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.” (Rev 2:5) As the salt and light of the world, the church has a direct impact on our culture, either for good or for ill. She can be faithful in worshiping and serving God so as to be a blessing to the world or neglect her unique calling and be mocked by the world.
In rejecting her call to prioritize the public worship of God, the church is being thrown out and trampled under people’s feet. By putting the public worship of God under a basket, the church has allowed the darkness to take a foothold in our culture. Rather than glory, dishonor has been given to our Father because of the shame that the church has brought upon His name.
During an unprecedented season in our nation when so many people needed the truth and hope of the gospel lived out, the church vanished. She fell in line with the spirit of the age and forfeited her high privilege to proclaim boldly and unashamedly the power of the gospel.
Are we beyond the point of no return? Are we witnessing the first wave of another exile? That remains to be determined, but what is undeniable is the need for church leaders to repent and confess to their congregations the sins committed against God and God’s people during COVID-19. If the church has any hope of having her lampstand restored to her, she must begin by returning to her First Love.
Thankfully, God’s mercy and grace are greater than our sins, and He delights to magnify the glory of the gospel in His people’s lives. May the shepherds of God’s flock lead the way in humble repentance and confession so that public worship may be the light that our dark world so desperately needs.
Seth Yi is a Minister in the Associate Reformed Presbyterian Church and is the Pastor of Newberry ARP in Newberry.
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