Salvation
Written by R. Scott Clark |
Saturday, February 18, 2023
The social gospellers taught that we may and must “save” ourselves “through love.” For Machen, however, such a doctrine was just “semi-Pelagianism.” For the social gospellers, the hope of the world is to “apply the principles of Jesus” to it, as though He were a mere teacher or prophet. For Machen, however, the “redeeming work of Christ which is at the center of the Bible is applied to the individual soul . . . by the Holy Spirit.” Therefore, we “find no permanent hope for society in the mere ‘principles of Jesus’ or the like, but we find it in the new birth of individual souls.”
World War I turned Europe on its head, brought crashing down the optimism of the Enlightenment, and ushered in post-Enlightenment Europe. In America, however, young people undeterred by the war set about attempting to bring to earth the kingdom of God through social action. They called their message “the social gospel,” and its principal preacher was Walter Rauschenbusch (1861–1918), who endeavored to address the poverty he found in Hell’s Kitchen (in New York) by preaching a “gospel” of social improvement and working toward bringing about the kingdom of God on the earth through social action. This was their definition of salvation.
J. Gresham Machen (1881–1936), however, also survived World War I and defended a different doctrine, which held that the visible church represents Christ’s spiritual kingdom on the earth and that Christians exist in what John Calvin had called a “twofold kingdom” (Institutes 3.19.15). For Machen, salvation was too grand an idea to be brought utterly to earth. He recognized that Christianity was “certainly a life,” but how was it produced? The social gospellers thought that they could bring about that life “by exhortation,” Machen wrote, but such an approach always proves “powerless.” “The strange thing about Christianity was,” he explained, “that it adopted an entirely different method. It transformed the lives of men not by appealing to the human will, but by telling a story; not by exhortation, but by the narration of an event.” He recognized that such an approach seems “impractical.” It is what Paul called “ ‘the foolishness of the message.’ . . . It seemed foolish to the ancient world, and it seems foolish to liberal teachers today.” Nevertheless, the “effects of it appear even in this world. Where the most eloquent exhortation fails, the simple story of an event succeeds; the lives of men are transformed by a piece of news.”
The social gospel reduced the human problem to material poverty. For Machen, a student of Paul and an Augustinian, our problem is much more profound. In his 1935 radio addresses, he explained that sin is much more than “antisocial conduct,” as the progressives and the social gospellers had it. The true definition of sin is “disobedience to a command of God.” It is, as the Westminster Shorter Catechism so wonderfully says, “any want of conformity unto or transgression of the law of God” (Q&A 14).
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Kooks Not Welcome
I have not yet developed a method for the quick and reliable identification of kooks, but I may begin working on it soon. Perhaps I will call it the Fawkes Protocol. The local church is a precious gift from God. It is place where Christ’s sheep should be able to rest each week in the green pastures of God’s truth and beside the still waters of his grace.
As I sipped my morning coffee on a brisk November morn, I reviewed the day’s schedule and noticed one appointment that iCalendar had scheduled without my consent: Election Day
Ignoring that intrusion for the moment, I proceeded to browse the latest headlines and, as usual, it was all bad news: War, terrorism, hate, bigotry, conspiracies, politics, scandals, indictments, etc.
After that, I visited a few Christian sites to see what was happening in the Kingdom of God and, sadly, I found much of the same (without the war and terrorism, of course). Everyone is on edge and that is a very dangerous place to be.
Two days prior was Guy Fawkes Day, so I made the mental connection: Our culture seems to be sitting on a proverbial stockpile of explosives. Whether that is due to some kind of plot or not, I will leave to the conspiracy theorists to debate. My only concern is not being around when it finally explodes.
I cannot, of course, leave the world; but I can take calculated measures to keep the world at a safe distance. You might want to do the same.
This begins in the heart as we set our minds on things above, remember that the Lord is at hand, and meditate upon worthy things.
The home must also be guarded. Turn off the news. Better yet, get rid of your television set all together. And as for that device in your pocket, try using it as an actual phone. Call someone and have a conversation.
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Are Pastors Caught in Lies Disqualified from Ministry?
Pastors who are caught in lies shouldn’t always be restored to pastoral ministry. Though our sin can’t rob us of our salvation, it can rob us of our pastorate. But even if a pastor’s lie takes his ministry role from him (for a season or forever), Christ’s forgiveness remains free and full. We only need to desire it, turn in faith from our sin, and take hold of our resurrected Lord’s glorious promise (1 John 1:9).
Trust in pastors is probably close to an all-time low. Gone are the days of blind trust in the words of the one who carries a ministry title. Too many people have seen lies pastors tell brought out into the light and proven to be falsehoods. But should lying pastors be disqualified from ministry?
Let me burst the bubble for you. All pastors have lied. Every single one of us. Some in greater measure and others in lesser. But there’s not a pastor alive who has never told a falsehood. Sometimes we lie by inflating numbers. Other times we lie by telling the people in our churches what we think they want to hear. Sometimes pastors lie to cover up their own or others’ sins. How should these lies be addressed? What lies are disqualifying?
Deceit is Sinful
When I recognize every pastor has lied, I’m not excusing it. Deceit is sinful, and it rises from wicked hearts. Deceit comes from the father of lies, Satan himself (John 8:44). Though there are honorable lies, as in the case of Rahab in Joshua 2, that’s not what we practice when we share half-truths, exaggerate, or outright deceive. As we see in the example of Ananias and Sapphira (Acts 5:1–5), when we lie to the church, we’re lying to God, and that must be reckoned with.
Lying to the church is a sin so grievous that when pastors deceive, it can disqualify them from ministry. But how do you determine whether a pastor caught in a lie should be removed from his office? We must consider (1) the lie’s severity and (2) the pastor’s repentance.
Weigh the Lie’s Severity
When a pastor is caught in a lie, the natural consequence is, at minimum, an erosion of trust between himself and the congregation he shepherds. Many factors affect the extent of the erosion, but it’s often determined by the lie’s severity. Did the pastor report slightly inflated attendance numbers, exaggerate a sermon illustration, lie about a contentious situation, or steal money from the church?
If churches are to respond rightly, each of these situations must be weighted correctly. Did the lie cause disrepute to be brought upon Christ’s name in the public sphere?
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Taking Up the Sacred Mantle: The Church’s Gospel Authority
Christ has entrusted the church with the responsibility to identify who is making a credible profession of faith in Christ, based upon their life and testimony, and who is therefore baptized into the visible body of believers known as the church. This is a major aspect of what church membership is all about. It’s about individual believers expressing a desire to be united to a true, biblically sound church, and in turn, that church mutually affirming professing believers as members of the body with all the privileges and responsibilities that come with that reciprocal relationship.
What authority does the church have in the world? Not only is this an important question, but it’s a question that has been at the center of recent conversations concerning the topic of Christian Nationalism. Yet, when we consider the purpose of the local church, we must understand that this is also a question that gets to the very heart of the church’s God-ordained foundation and function. Therefore, the more specific question we need to be asking is this: What authority has Christ given the church?
As we prepare to answer that question, we need to begin in the Old Testament. There, we discover that, under the Old Covenant, three offices comprised the divinely designated representatives of God. Those representatives of heaven included the prophets, who declared, “Thus says the Lord,” as they spoke to the people of God on behalf of God (Isa 4:22). It included the priests, who mediated the Old Covenant through sacrifices (Lev 9:15). And it included the kings, who ruled and reigned over the children of Israel (2 Sam 2:4). But now, through the New Covenant, Jesus has been revealed to be the fulfillment of all three of those Old Testament offices. He was and is the ultimate Prophet, Priest, and King. As the Word of God made flesh, Jesus is the Prophet who always proclaims the truth of God (Deut 18:15; John 1:1). As the Mediator of a new and eternal covenant, he is the High Priest, who himself has become our once, for-all-time, sacrifice (Heb 4:14). And as the one who reigns from heaven and will reign on earth, he is the King of kings and Lord of lords (Rev 9:16).
Like a divine rope with three strands, it is by this three-fold office that the crucified, resurrected, and ascended Christ now leads his church to carry out the gospel mission, as his ambassadors and representatives upon the earth. As Paul writes in 2 Corinthians 5:17–21:
Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
The Authority to Make Disciples
So, when was this ambassadorial authority given to Christ’s followers? To see that, we turn our attention to the gospel of Matthew. As we do, it’s worth noting that Matthew’s gospel is primarily focused on helping Jewish believers understand how Jesus, the Messiah and King, has inaugurated his Kingdom and how he expects his Kingdom citizens to live and operate. Of course, as Jesus enters the scene of redemptive history, as recorded in the gospels, he is doing so as the one who has all authority. And, with that authority, he makes a fundamental shift in who represents heaven on earth.
We find that exact moment in Chapter 28 of Matthew’s gospel. Even before his crucifixion, Jesus had commanded his disciples to meet him in Galilee after he was raised from the dead (Mark 14:28). Following that instruction, along with a helpful reminder from an angel at the tomb, the disciples meet the resurrected Christ on a mountain in Galilee (Mark 16:7). As he appears to them, Jesus begins by establishing his all-encompassing authority, declaring, “All authority in heaven and on earth has been given to me” (v. 18). Notice, that no domain is excluded in this proclamation. Jesus is saying, unequivocally, that everyone and everything, both in heaven and on earth, is within the realm of his sovereign rule and reign. And it will be upon this basis that Jesus grants his disciples the authority to make disciples.
We see this sacred mantle delivered by Christ in verses 19–20. Jesus says:
Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.
This monumental mission has traditionally been called the Great Commission. Notice that the apostles, who will go on to become the very foundation of the church, are not given a mission to be mercenaries who create converts by force. They’re not called to be vigilantes of law and order who wield the sword of retributive justice. And, they’re not called to obtain political power in order to overthrow the Roman Empire. No, the sacred mantle Christ entrusts to his disciples is the divine authority to proclaim the Word of God and shepherd the people of God for the glory of God.
In short, disciples are entrusted with the privilege and responsibility to make disciples. We accomplish this, first and foremost, by proclaiming the gospel from our neighborhoods to the nations. Salvation comes only through repentance and faith in Jesus Christ, so we must share the good news with everyone in our spheres of contact and influence (Rom 10:13–17). From there, as Jesus explains, disciple making involves baptizing believers in the name of the Father, the Son, and the Holy Spirit. This public profession of faith and identification with the risen Christ and his church, is the believer’s first act of obedience to Christ. This, then, leads to the culminating portion of Christ’s commission, which is teaching believers to continue submitting to Christ’s lordship in all things, with the accompanying promise that he will always be with us.
The Authority to Affirm Believers
Thus, it is the church of Jesus Christ, with her Lord as the Head, who now represents heaven on earth (Eph 5:23). As Christ’s ambassadors, the church now bears the weight of the sacred mantle, appointed to fulfill a calling of eternal significance. Yet, one of the great challenges found within the responsibility to make disciples is the existence of imposters. Like Satan himself, who disguises himself as an angel of light, there are imposters in this world who claim to be genuine believers in Jesus Christ, and fellow representatives of heaven, but are not (2 Cor 11:14–15). Jesus warned us of these people and provided the criteria by which to discern their true spiritual identity (Matt 7:15–20).
It is for this reason that the church has also been given the authority to affirm true believers, which we find prescribed in Matthew 16.
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