“The Heart of Christianity”

On this edition of the White Horse Inn, the hosts interact once again with polls taken at a Christian convention, this time relating to the doctrine of justification. Why is this doctrine so central, and how is it related to the gospel of Christ? That’s what’s on tap this week, at the White Horse Inn!

If someone were to ask you what is the heart of Christianity, how would you answer? Some possible answers could be: Missions, evangelism, social justice, loving God and others. These are all good answers and should be part of any institute that goes by the name ‘Christian,’ but I don’t think these things are the true heart of the Christian faith. The true center of the Christian faith is the gospel of justification alone by grace alone through faith alone in Christ alone. Most Christian churches and denominations are actively involved in missionary work and evangelism and fighting for social justice and are interested in promoting the love of God and neighbor, but many of them are apostate when it comes to the gospel.

It is the gospel, and in particular the doctrine of Justification, that separates true Christianity from the pretenders. I know the minute I say this, there will be those who will (some vehemently) disagree with me. How can I elevate a point of doctrine above resolving and curing many of the world’s social issues, or in spreading the ‘good news,’ or in promoting love? The reason is that the gospel is the one true distinctive feature of Christianity. Without the gospel, there is no Christianity! As Paul said, “if Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14).

This week’s White Horse Inn audio clip tackles this issue regarding the heart of Christianity. If you want to know why the Doctrine of Justification is so central to the gospel message, then give this audio clip a listen.

White Horse Inn Broadcast from June 28, 2009:

What Did God Mean by the 7th Commandment?

The Ten Commandments

Question: What did God mean when he said, “You shall not commit adultery?”

 

Answer: Before we answer the question “what did God mean when he said, ‘You shall not commit adultery,’” we need to come to a definition of what adultery is. The dictionary defines adultery as: “Voluntary sexual intercourse between a married person and a person who is not his or her spouse.” The Bible would concur with this definition. In Leviticus 18:22, God told Moses, “And you shall not lie sexually with your neighbor’s wife and so make yourself unclean with her,” and in Deuteronomy 22:22, we find a similar definition: “If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman.” It is clear from these definitions that this sexual union is consensual. What is not explicitly clear is whether or not both partners in this illicit sexual union are married. The biblical definitions prohibit a man from taking another man’s wife, but do not indicate whether or not the man is also married. Be that as it may, I think it is safe to say that if a person who is married willingly seeks a sexual encounter with another person, whether or not that person too is married, both people are guilty of committing adultery.

Now that we know what adultery is, let’s look at why God instituted this commandment. There are two reasons why God put forth this command. The first has to do with God’s original intention regarding marriage. If we look all the way back to the original creation account, we see that God establishes the institution of marriage as being between one man and one woman (Genesis 2:24; reiterated by Jesus in Matthew 19:5 and parallel passages). God created marriage to be the building block of his creation and of society. Even after the fall (Genesis 3), marriage is still a sacred union and the foundation for society. In marriage, the full expression of the image of God (imago Dei) is made manifest as the man and the woman compliment and complete each other. The Bible also teaches us that marriage is the vehicle through which God designed the procreation of the human race and the preservation of godly offspring (cf. Genesis 1:28; 9:1; Malachi 2:15). With such a premium placed on marriage, it’s no wonder that God would seek to protect this union from defilement (cf. Hebrews 13:4), and thus the prohibition against adultery; which is the violation of the sacred marriage union.

Can Women Serve as Elders?

Question: Can women serve as elders?

Answer: This question lies at the heart of the gender debate in Christianity. On the one side you have the egalitarians who believe that there are no gender distinctions and that since we are all one in Christ, women and men are interchangeable when it comes to functional roles in leadership and in the household. The opposing view is held by those who refer to themselves as complimentarians. The complimentarian view believes in the essential equality of men and women as persons (i.e., as human beings created in God’s image), but they hold to gender distinctions when it comes to functional roles in society, the church and the home. For the purposes of this question, we will focus on the functional roles within the church, in particular as it pertains to the role of elder.

As you might expect, the egalitarian view would hold that women can serve as elders as long as they fulfill the requirements as outlined in 1 Timothy 3:1-7 and Titus 1:5-9. The complimentarian would affirm the opposite view and state that women are not allowed to serve in the capacity of elder within the church of Jesus Christ. Since both views claim to be biblical, we must go to the Bible to see which view has the stronger biblical support.

Let’s look at 1 Timothy 3:1-7:

The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.

The first thing that pops out as you analyze this passage is the vast number of masculine pronouns (“he” and “his”). Just a cursory reading of this passage would lead the average reader to conclude that the role of an elder (overseer) must be filled by a man. Lest anyone think this might be a case of the generic “he” (the use of the masculine pronoun when speaking of people in general), the phrase “husband of one wife” seems to argue against the use of the generic “he.”

Can a Pastor Caught in a Scandal be Restored to Office?

Question: Can restoration occur after a pastor has been caught in a scandal?

Answer: The answer to this question would of course depend on two things: The nature of the scandal and the disposition of the pastor. Let’s look at both of these in turn.

First let’s consider the nature of the scandal. Scandals can come in two general flavors: Doctrinal and moral. In the pastoral epistles (1 & 2 Timothy and Titus), Paul write to his two young proteges about the particulars in starting and caring for churches. In these letters, Paul is very concerned about teaching sound doctrine and establishing sound leadership. He instructs Timothy to remain in Ephesus and command certain people to refrain from teaching false doctrine (1 Timothy 1:3). Paul tells Timothy that the law of God is the standard by which behavior should be judged and that to violate the law is to violate sound doctrine (1 Timothy 1:10). He commends to Timothy that the good servant of Jesus Christ is one who is trained in good doctrine (1 Timothy 4:6). He warns Timothy that false doctrine is anything that is contrary to the words of Christ (1 Timothy 6:3). To Titus Paul instructs him that in establishing elders, they must be able to teach sound doctrine and rebuke those who contradict it (Titus 1:9). Finally, he exhorts Titus to teach that which accords with sound doctrine (Titus 2:1).

Another Question Regarding Regeneration in the OT

Elijah on Mount Carmel

Question: Unless I have gravely mis-understood you, no one was regenerated in the OT. The Promise of the Spirit as spoken in Galatians was the promise that came with the New Covenant. The New Covenant was not active in the OT, but the New. The Spirit is the Spirit of the Life of the RISEN Christ. Regeneration is the RISEN CHRIST IN YOU. This was the Mystery KEPT secret in the OT now revealed in the New. If you read carefully Hebrews 11, you will see at the end these all died not having received the PROMISE…The Promise again is the Indwelling Holy Spirit. Faith today leads to Regeneration…regeneration does not led to faith.

Answer: You are confusing two very distinct things: Spiritual re-birth (or regeneration) and Spiritual indwelling. The indwelling of the Holy Spirit is definitely a new covenant phenomenon.  As Jesus says of the Spirit in John’s gospel, “You know him, for he dwells with you and will be in you” (John 14:17). This point was clearly made in the article; namely that in the OT, the Holy Spirit indwelled individuals temporarily and usually for specific purposes. Whereas in the NT, the Spirit permanently indwells believers. This point is not in dispute. However, this is quite different than Spiritual regeneration, which I contend is a phenomenon that spans both covenants and both testaments.

Consider Galatians 3:14, which you reference: “So that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” This verse teaches that the promise given to Abraham is also extended to the Gentiles because they are imitators of the faith of Abraham.  What we see in this verse in regards to our discussion is that the indwelling Holy Spirit is given to believers as a result of their faith. In other words, faith leads to (or results in) the indwelling of the Holy Spirit. The question that remains for us to answer is that the same thing as Spiritual regeneration? You contend that it is, but I contend that it is not.

Is ‘Once-Saved-Always-Saved’ Biblical?

Question:  Hello. The Apostle John gave a test in 1 John 3:10 by which we can know who the children of God are. Yet, according to the once-saved-always saved doctrine (to which you subscribe), a child of God may fall into sin for a period of time yet cannot permanently fall away. Doesn’t this doctrine nullify the usefulness of the test in 1 John 3:10 so that we cannot really use it to distinguish whether a person really is a child of God? Thank you in advance for your help.

Answer:  No, I don’t think it nullifies the usefulness of the test in 1 John 3:10 at all.  I think where some confusion in this verse comes from is how the New International Version (NIV) renders this verse.  In the NIV, 1 John 3:10 reads:  “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.”  The italicized portion of this verse is the troublesome part of this passage.  From the NIV one gets the impression that a child of God is one who practices sinless perfection; conversely, one who doesn’t do what is right (i.e., commits sin) isn’t a child of God.  However, earlier in the epistle, John writes, “If we say we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”  Far from sinless perfection, John tells us that denying our sin is akin to deceiving ourselves; and that God cleanses those who confess their sins.

“Is Christianity the One True Religion?”

Is it true that there are many paths to God or is Christianity the one true religion? If Christianity is exclusively true, does this mean that other religions are 100% false? Also, what about those who have never heard the Christian gospel? Joining the panel to discuss some of these questions is Dr. John Stackhouse, professor of Theology and Culture at Regent College in Vancouver, BC.

This is a question that keeps coming up in discussions about Christianity in relation to other religions.  On the one hand, critics will claim Christianity of colossal arrogance when it asserts its exclusivity amongst world religions. But isn’t that what Jesus himself said?  He said that he was the way, truth and the life, and that no one comes to the Father except through him (John 14:6). This is a far cry from saying that Jesus is a way or a truth.

Let’s face it, who chooses Christianity because its better than other world religions?  I certainly didn’t.  In a very real sense, if it weren’t for the working of the Holy Spirit, no one would choose Christianity.  Even with taking that into consideration, I am a Christian because I am convinced it is the ‘true religion.’  I am convinced it is true because Jesus of Nazareth was crucified, dead, buried and raised again on the third day.  This single fact (the resurrection) is the linchpin to the entire Christian faith.  The Apostle Paul goes so far to say that if the resurrection isn’t true, we might as well scrap Christianity and live it up (1 Corinthians 15)!

The truth of Christianity, be necessity, invalidates all other world religions. The idea that all religions contain a ‘kernel of truth’ is absurd when one considers the contradictory truth claims that each of the religions make. Either one is true and the others false or they’re all false, but they can’t all be true; the very statement is an absurdity.

On this broadcast of the White Horse Inn, the panel takes up the topic of whether or not Christianity is the one true religion.  They interview Dr. John Stackhouse, who has an interesting view concerning those who are unreached for Christ and what happens to them when they die.  This audio broadcast is well worth the listen!

White Horse Inn Broadcast for June 21, 2009:

What is God? (WSC, Question #4)

The Westminster Assembly

Q. 4. What is God?

A. God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.

It almost seems sacrilegious to ask “what” is God.  Just by the very use of the word “what” we seem to be equating God as an impersonal object rather than an infinite person.  How upon further reflection, “what is God” is a valid question. By asking “what is God,” we are inquiring into the essence of God (His “what-ness”). Far from equating God with a Star Wars like Force, we are seeking to understand what kind of being is God.  When we speak on the Trinity (Catechism question #6), we will be asking the question “who,” but for now we’re asking “what.”

Usually when talk about God’s essence comes up, we are referring to God’s attributes.  The attributes of God are those things which can be said of God and God alone (incommunicable attributes) and those things which can be said of God analogically (communicable attributes).  The Catechism gives what can be called a representative list of God’s attributes.  The above list should not be seen as exhaustive — i.e., this constitutes all we can say about God — but is provides an adequate summary of “what” God is.  Furthermore, in this list, we do see the incommunicable/communicable breakdown as well.  Do not expect a detailed exposition of even the representative list given above.  Whole tomes have been devoted to discussing even just one of the attributes listed above; much less all of them.  The point of this article will be to discuss in brief each of these attributes in contrast to what are some commonly held misconceptions of God. The purpose of the Catechism was to provide instruction into the Christian faith in order to combat heresy and ignorance.

Were Old Testament Saints ‘Born Again’?

Abraham and Isaac

Question:  In regards to the article “What was the role of the Holy Spirit in the Old Testament?” are you saying that the OT saints were born again?   If so please give the scriptures that say so.

Answer:  Let’s be clear about one thing, the Scriptures do not explicitly say that OT saints were born again.  In other words, I cannot point out a single Scripture that says “the OT saints were born again.”  But let’s be equally clear that’s not the same thing as saying the Bible doesn’t teach that OT saints were born again.  For example, the Bible does not explicitly mention the Trinity, the sinfulness of abortion, the differing views of the rapture, or the correct mode of baptism either; yet Christians have deeply held convictions on these doctrines that they derive from Scripture (as the old Reformers would say, “due use of the ordinary means”).  They would say that the Bible teaches (while not explicitly stating) their doctrinal view.  So if you’re looking for an explicit Scripture to prove my point, you’re not going to get it because I can’t give it.  However, using the Scriptures and God-given reason, I think the only logical view to take is that the OT saints were born again.

Why Do We Struggle With the Christian Life?

Question: I’m a 23 year old from South Africa, and I have a problem of messing up. I would be spirit filled and try do as Jesus says, but I would feel that I’m getting back to start and get demotivated because I’ve done something wrong against God. Because of this I get discouraged to do those things I’m suppose to be doing like praying, reading and studying the word, sharing the gospel with others. Now again I’m encouraged but now my problem is I fear of being back were I started. I need advice on how to be consistent.

Answer:  Dear brother in Christ, rest assured that your struggle is one that is shared with everyone who names the name of Christ as Lord and Savior.  I have been in discussions with many people regarding what are the authentic signs that give evidence that one is a Christian.  People like to look to sanctification — holy living — as a sign that one is in Christ.  As Christians, we definitely should be growing in sanctification.  Our lives ought to be growing in holiness as we ‘put off the old man’ and ‘put on the new man.’  However, how does one measure sanctification?  We can’t simply measure our sanctification by an outwardly moral life.  There are many people who lead outwardly moral lives who aren’t Christians.