Written by Ben C. Dunson |
Wednesday, March 27, 2024
Therapeutic-antinomian preaching follows a predictable pattern. Take any imperative of Scripture, tell the congregation how they are unable to obey that imperative, and then urge them to trust that Christ has obeyed it for them. Then end the sermon. Every sermon will be the same, no matter the text.

This week my wife wrote a very helpful review of, and interaction with, Abigail Shrier’s new book Bad Therapy: Why the Kids Aren’t Growing Up. Shrier’s book is an expose of the many ways in which modern therapy, under the guise of empathetic caring, has made children into psychological and emotional wrecks.
As my wife put it:
Shrier outlines the problem: therapy and therapeutic concepts (“mental health”) are ubiquitous today and parents are quick to find therapeutic solutions for everything, including medicating kids with psychotropic drugs and stimulants to treat normal childhood behaviors. Any pain or disappointment is equated with trauma and, in our risk-averse society, must be avoided at all costs, or treated as a problem to be solved with therapy and drugs.
Shrier doesn’t get into the implications of her research for the church, though my wife also rightly pointed out that “[t]his ideology is even common among Christian parents, who readily rely on therapy to address perceived behavioral issues (aka sin) or on medication for normal childhood characteristics like being wiggly or distracted.”
Therapeutic concepts are so prevalent in our society that it is often hard to understand how they impact our reasoning in different areas of life. In fact, one could say that therapeutic thinking serves as one of the chief supports of a heresy that plagues the church today, as it has in every age, the heresy of antinomianism, that is, being against (anti) God’s law (nomos) as the necessary rule of life for the Christian.
Antinomianism rarely takes the form of an overt and explicit rejection of God’s moral law. Normally it is far more subtle. A particularly subtle (and thus far more dangerous) form today goes like this: No one, not even a born-again Christian, is capable of keeping God’s law perfectly. The law simply shows us our sin, and thus our need for the grace of forgiveness in Christ. Everything in the two previous sentences is true except for the word “simply.” It is with this word that antinomianism slithers in unnoticed.
It is not the case that God’s moral law simply shows regenerate believers their sin. The law does indeed do that (Rom 3:19–20; 7:7), but the law is also the necessary guide and rule for the life of the Christian. Obedience to God’s law, by the working of the Holy Spirit (Rom 8:7–9), will be worked by God in the life of every genuine Christian. No one can be justified (“declared in the right with God”) on the basis of obedience to the law (Rom 3:20; Gal 2:15–16; Phil 3:8–9), but all believers are brought into submission to God’s law, which is simply submission to God himself, as a necessary outworking of God’s grace in their lives (1 Cor 9:21; Titus 2:11–14; James 1:25; 2:8).
The therapeutic mindset (a warmed-over Freudianism) tells us that our chief problems in life come from outside of ourselves, that we are passive victims of any number of traumas we have experienced. We likely did not even recognize them as traumas at the time. What is more, therapy teaches us—the helpless victims we are—to see all difficulties in life, from the smallest to the greatest, as insurmountable ordeals inflicted upon us. We’re told that the normal stresses of work, school, family, finances, and more, have wounded us beyond our ability to cope. Thus, we need therapy (or drugs), which is quite convenient for those whose livelihood depends on their patients remaining unwell. Instead of being taught to cast our cares on the Lord (1 Pet 5:6–7) and confront and overcome those things that create anxiety (Matt 6:25–34; Phil 4:4–7) Christians are left defenseless. Modern therapeutic methods encourage, rather than help overcome, extreme mental, emotional, and spiritual fragility.
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The South Carolina Supreme Court has ruled that 14 parishes that left the Episcopal Church in 2012 to join the Anglican Church in North America must return their property to the Episcopal Church. The parishes had left the denomination over its acceptance of same-sex marriage and its policy that allowed the ordination of gay clergy.
The court ruled April 20 that the churches had agreed to an Episcopal Church tenet that places all parish properties in a trust belonging to the national church—meaning the properties, including the St. Christopher Camp and Conference Center on Seabrook Island, belong to the diocese, Episcopal News Service reported.
The court also found that 15 of the total 29 parishes that left did not agree to such a trust and will retain title to their real estate.
Churches that must forfeit their property include Christ Church, Mt. Pleasant; Good Shepherd, Charleston; Holy Comforter, Sumter; Holy Cross, Stateburg; Holy Trinity, Charleston; St. Bartholomew’s, Hartsville; St. David’s, Cheraw; St. Luke’s, Hilton Head; St. Matthew’s, Fort Motte; St. James, Charleston; St. John’s, Johns Island; St. Jude’s, Walterboro; Trinity, Myrtle Beach; and Old St. Andrew’s, Charleston.
The Rt. Rev. Ruth Woodliff-Stanley, bishop of the Episcopal Diocese of South Carolina, said that while the decision will “no doubt bring joy to many in our diocese…there will be grief in the possible finality of a loss they have been feeling for nearly 10 years.”
The Episcopal Diocese of South Carolina was one of the nine original dioceses that formed The Episcopal Church in America in 1785.
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Some examples of the way that the self-discipline of choosing the right perspective empowers godly character. Forgiveness: refusing to demand that another person treat me perfectly when God has forgiven a thousand times more imperfections in me. Humility: recognizing that God and others are actually the ones responsible for the achievements in my life. Contentment: realizing that God has already provided everything I need for my present happiness. Patience: realizing that others’ imperfections that inconvenience me provide the opportunity to show them Christ-like unconditional love.

It has been said, probably mostly in the manufacturing world, that imitation is the highest form of flattery. I think there is truth in that statement—at least when it comes to how we pattern our life. The highest of all compliments to another is probably having a passion to be like him or her. When it comes to thanking Jesus for his unfathomable grace and love for me, I’m not sure anything would mean more to him than passionately seeking to BE LIKE HIM. This episode is the third in our study of the astonishing first chapter of 2nd Peter in which God tells us that his divine power makes it possible for us to do that very thing–become partakers of his divine nature, escaping the corruption of our sinful desires. Today, we examine step 3 for accessing that divine power.
Let’s review what we have seen in this text, Peter 1:3-8, so far. We noted last week that this 3-step process of becoming Christ-like, ends with the promise that continuing this process of growing into Christ-like character guarantees that our lives in Christ will NOT BE ineffective or unfruitful. Verse 8: For if these qualities are yours and are increasing, they keep you from being INEFFECTIVE or UNFRUITFUL in the knowledge of our Lord Jesus Christ.
We noted that Peter explains this three-step process beginning in verse 3: His divine power has granted to us all things that pertain to life and godliness, through the KNOWLEDGE of him who called us to his own glory and excellence. Step #1 in being transformed into the likeness of Christ is KNOWING him well, personally, gazing upon his gory and excellence. Paul sends us the same message about how we are transformed writing, And we all…. BEHOLDING the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit (2 Cor 3:18).
Last week, we examined step #2 in this process of accessing the power of the Holy Spirit to become Christ-like. Verse 4: by which he has granted to us his precious and very great promises, SO THAT THROUGH THEM you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. Why are God’s great and precious promises a key to a Jesus-like heart? Perhaps it is because our self-centered preoccupations, compulsions, fears, and anxieties so take over our hearts that they push the Christ-like heart commitment to love God and others to the side. However, when I can transfer all those self-centered preoccupations to God, knowing he will take care of whatever I fear or worry about, I am emotionally free to focus on loving—God and others. For example, if my heart is filled with anxiety over whether I have the money to pay my mortgage, I will not be able to concentrate on listening well or notice another’s needs. I am too preoccupied with worry. But claiming God’s promise in Phil 4:19, My God will supply every need of yours according to his riches in glory in Christ Jesus sets my heart free to focus on others.
So, step #1 in this pathway to Christ-like heart attitudes is abiding in Christ, the Vine, walking with him and being transformed as we see his glory and moral excellence. Step #2 in this pathway to Christ-like attitudes is walking daily by faith—trusting in his great and precious promises to provide all we need. Today we come to step #3: Verse 5: MAKE EVERY EFFORT to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control, with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. Step #3 in this pathway to Christ-like heart attitudes is to be intentional about building Christ-like character. That is what Peter commands. Make every effort to build a golden chain of virtues.
Let’s look at this list of virtues.
Faith
The beginning virtue, FAITH, refers back to step 2–living daily by claiming the promises of God. The foundation of Peter’s golden chain is trusting God’s promises, which frees our hearts to be OTHER-focused instead of SELF-focused. Escaping from desires ruling my heart that exhibit preoccupation with ourselves is only possible by trusting Jesus to worry about all those concerns SO WE DON’T HAVE TO. Let’s consider how this works.

If the fear of being rejected is dominating my heart, I will not be sensitive to the other’s needs to be affirmed and valued, but unconsciously maneuver to make sure I am seen in the best light. However, if the truth of Zephaniah 3:17 captures my heart, reassuring me that I am deeply loved by God, such confidence will drive out my self-centered need to feel valuable, empowering me to love others well by affirming THEM. The Lord your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing.
If my heart entertains secret doubts about God’s goodness, I will not want to come into his presence. Hebrews 11:6 says, Whoever would draw near to God must believe that he exists and that he rewards those who seek him. But if I claim Ps 34:10, I will run to God. Even the young lions suffer want and hunger; but those who seek the Lord lack no good thing.
If God has ordained circumstances that are painful for me, filling my heart with doubts about his love, rebellion may creep into my heart. But if I claim God’s promise in Rom 8:31-32, rebellion flees from my heart (momentarily)! If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Then my heart is free to love God in his love language, “If you love me keep my commandments” (Jn 14:5).
If the fear of being alone overpowers my heart, I will easily compromise my moral convictions to fit in. The potential pain of being left out drives me. But my heart is freed from this fear when I lean upon Is 41:10. Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my right hand. I can take a stand for righteousness that will also help others in the room do what is right.
When my heart is empty and I feel unsatisfied, like trying to follow Jesus is not worth it, discontent, and envy of others can take over. But when I lean on the truth of Psalm 37:4, Delight yourself in the Lord, and he will give you the desires of your heart, my heart is free to take my empty tank to God to fill.
When I am at the end of my rope, having asked God over and over to change a situation which causes a lot of pain but he refuses to do so, distrust can take over my heart. In such moments, I need to rely upon verses like, I Pet 5:7, You can throw the whole weight of your anxieties upon him, for you are his personal concern.

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