The Need for Christian Formation
Written by T. M. Suffield |
Friday, April 7, 2023
The answer to formation is not “more preaching” it’s community. You need to be in thick community with other Christians who you talk to every day. That takes years of work, so you need to start by starting. It’s OK if the good stuff comes for your generation’s children, keep plugging away at genuine community. Don’t assume that a midweek group is this, though it can be a place to get to know people to do it with. If you’re a church leader, your people won’t live this way unless you do.
It’s common for people to point out that in the average church you’ve got at best two hours of people’s time a week to use to form them towards Christ—you might get a third of them for another two hours midweek—and everything else that is trying to form them has about six and a half days to do so.
It’s a fatal equation. We start with the fact that we are being catechised by everything we view on our phones, all the TV we watch, the games we play, the ads we see, and a bunch of structural artifacts in the world at large. All of it shapes us.
The classic way of framing it is that the Christian is more formed by their favourite Insta influencer than by their Pastor. That might be true. I think this is a real problem, but to get the shape of it right I’d like to push back in two directions on the way I’ve framed it.
Firstly, the things that are forming us are forming us in lots of directions. Some of them are bad, some of them are explicitly towards Christ, the vast majority are mixed phenomena. For example, it’s not so easy to say that the motorcar is explicitly terrible and should be eschewed by all people, even though it has had a long series of unintended effects on the way we understand and interact with the world and the church, some of which I think are really bad.
It’s not that the content we’re consuming might happen to be Christian, I’m a little leary of the idea of Christian content in the first place, but even if we assume it’s all good stuff my point is that all the other things that form us do so in a variety of directions. In other words, we can formed in ‘good’ directions that Christians can use to form themselves towards Christ by things that are not necessarily forming them towards Christ per se. All truth is God’s truth.
Though, I’m not sanguine about the average Christian’s ability to find dredge gold from the bottom of a murky pond without swallowing a whole lot of pond water. We need training and formation to learn how to do this.
Secondly, I don’t think counting the number of hours we do something is the only way to see the impact it has on us. Preaching, for example, is an act of encountering Christ by the Spirit in the text. It is inherently more powerful than the vast majority of everyday activities.
However, it’s also the case that we think modern devices like smartphones have greater formative effects on us than most technology that existed before them. I say ‘we think’ because everything here is very new and we’ve opened ourselves to a whole world without really thinking it through. The principalities and powers are strongly in evidence.
The problem isn’t as simple as counting the hours—which means the solution won’t be to be ‘in church’ for more hours than we’re outside of it.
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What Does “Salvation” Mean?
Scripture speaks of the salvation of believers in three tenses. Christians have been saved, they are being saved, and they will be saved. In redemption accomplished, Christ truly and really saved His people when He died and rose again. In the application of redemption, believers are being saved as Christ intercedes for them, sustaining them through their pilgrimage and enabling them to persevere in the faith. At the consummation, believers will experience the full application of the salvation wrought by Christ in the resurrection.
Almost no word so well captures the heart of the message of Scripture as does the word salvation. It appears more than 170 times in our English translations of the Old and New Testament. The related word, saved, appears approximately one hundred times throughout the pages of Scripture. But what is salvation? What does it mean for someone to be saved? The Scriptures provide us with several distinct answers to this question. The Bible reveals that God saves believers from their sin, the power of Satan, death, and the judgment to come. Taken together, these four aspects of the work of redemption help us understand the full-orbed biblical teaching about the salvation that God provides through the person and work of Christ.
In his birth announcement concerning the coming Christ, the angel Gabriel told the Virgin Mary that the Redeemer would be called “Jesus” because He would “save his people from their sin” (Matt. 1:21). Since sin is man’s great problem, we needed One who would save us from its guilt and power. Jesus is such a Savior. Since He is God (John 1:1–4; Rom. 9:5), He can conquer our greatest enemies: sin, death, and Satan. Since He is man (John 1:14; Rom. 1:1–4), He can represent all those for whom He died. On the cross, Jesus became the atoning sacrifice for the sin of His people. All the sins of the elect were imputed to Christ on the cross (2 Cor. 5:21). Jesus died to deliver men and women from the guilt of their sin. Additionally, Christ died to break the power of sin in the lives of His people (Rom. 6:1–11). Because of the death of Christ, God has forgiven His people all their trespasses (Col. 2:13; Eph. 1:7).
God’s Word also reveals that Jesus died to save His people from the evil one. Since Satan was the one who led our first parents in rebellion against God, he needed to be conquered by the Redeemer. There is a close connection to our sinful bondage and the power of the evil one. The Apostle John explained that Christ came to destroy the works of Satan. He wrote: “Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning.
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Lessons from the Fall
The Lord will not allow the work that He begins in His people to be overthrown even by the most severe attacks of our enemy. And when His children fall, He is willing and able to restore them as they turn from their sin and trust Him for forgiveness.
The Gospels depict the arrest and trial of Jesus in a way that shows us not only the insensibility of His accusers, but also His own steadfast faithfulness to the will of God through suffering and humiliation. Our Lord’s example shows us how to continue entrusting ourselves to Him who judges justly (1 Peter 2:23; 4:19).
Jesus, however, was not the only one who was on trial on this momentous occasion. The gospel writers highlight the events surrounding His abuse and trumped up charges, but they also record another trial that took place that night. This second trial was not center stage; rather, it took place in the shadow, not before the immediate presence of Caiphas the high priest, but in the outer courtyard of his residence.
This other trial does not give us any examples to follow, but it is filled with lessons about sin and grace. At the very time that Jesus was humbly enduring abuse and scorn by trusting His Father, Peter was failing miserably as his own faith was being tried.
The facts of Peter’s fall are well known to those who are familiar with the New Testament. All four Gospels tell the story in detailed ways.
Matthew reports that as Jesus was being taken to the high priest, “Peter was following him at a distance” (26:58). As He was being interrogated and abused inside, Peter “was sitting outside in the courtyard” (v. 69) when his own trial began to unfold.
It started with a comment directed to him by a servant girl: “You also were with Jesus the Galilean,” which he resolutely denied (vv. 69–70). As he headed for the door another servant girl made the same observation, and then some bystanders cast doubt over his denials when they commented that his accent gave him away.
Peter’s anger rises with his fear, and the third time he is confronted about knowing Jesus he punctuates his disavowal of “the man” with curses (v. 74). He failed miserably, just as Jesus had warned him that he would.
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Mortality, Death, and the Illusion of Control
In a culture that refuses to accept mortal limits, Christians must not succumb to fear-filled, denial-ridden attempts to eliminate or control mortality in their own strength. While we can and should work to improve ourselves, including our physical health and wellbeing, we can face our mortality with humility and courage and, especially, hope. After all, we know the One who conquered death.
Earlier this month, tech multi-millionaire and anti-aging obsessionist Bryan Johnson invited 2,500 people to apply for a spot in his latest endeavor. “Project Blueprint” is a 90-day, watered-down version of Johnson’s extreme $2-million-per-year anti-aging regimen. The project’s goal is simply, “Don’t die.”
In addition to a $999 entry fee, those accepted will spend $333 per month on food products that make up about 400 calories of a daily diet. Those interested in tracking their progress more closely can purchase “more advanced biomarker measurements” for an additional $800 or $1,600, depending on the desired tier.
Spending at least $2,000 on a three-month “self-experimentation study” that does not include daily groceries is a heavy lift. However, in less than 50 hours, 8,000 people had applied.
In addition to his celebrity status, one factor that makes Johnson’s immortality experiment so compelling is the myth of “progress” that still holds significant sway over the modern world. With that myth comes the illusion that eventually, somehow, we will gain mastery over our mortality. After all, thanks to modern medicine, deadly diseases like measles, mumps, and polio—diseases that once devastated mankind—are now largely preventable. Others, like smallpox, have even been declared eradicated. Add in modern innovations such as public sewage, running water, and increased agricultural production, and in under 200 years, the average human lifespan has nearly doubled.
Scientific discoveries and medical advancements are gifts of God. And yet, for all the benefits brought to the common good, a common side effect has been an inflated sense of control. It’s not difficult to see why so many people remain convinced that death can be defeated with ever newer and more impressive technologies.
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