Tag: Christianity

Flipping Tables

May 15, 2024 / Chris

It’s easy to go with the flow and never push back against our churches or leaders when they drift from their straightforward mission. If Jesus were a consultant we could hire, what would be the results of His audit of our churches? I suspect that He’d flip over tables indiscriminately because there was so little of Himself and His gospel evident. If we hired a church growth consultant, they’d likely recommend we improve our search engine optimization and make every facet of our ministry relevant to the needs of a typical young family. Neither of those things is inherently wrong, but they are insufficient. To the degree we place faith in strategies like that instead of Christ, they are idolatrous.

My general approach to most issues is to find the center and to seek peace with all parties involved. However, I’ve become convinced that reclaiming the gospel’s centrality is an issue where we may need to flip tables because churches, leaders, ministries, and organizations have side-stepped Christ in the very name of Christ.

Mission Creep

Every institution, organization, congregation, and person is prone to mission creep. There are no exceptions. The gospel’s consistent proclamation in our churches every week is part of the rhythm of ministry and the means of grace that counterbalance that tendency. What if that consistent pronouncement of good news starts to fade into the background?

What begins with simple gospel proclamation morphs into a much more complicated ministry model. If we’re not careful, what could be an easy course correction could turn into cause for flipping tables. As time goes on, the singular focus on the gospel begins to drift as we emphasize disseminating knowledge, getting results, programming our way into relevance, and disregard the priesthood of believers.

Satellite Seminaries

Churches can often change into carbon copies of what pastors have experienced in their respective seminaries. We trade green pastures for lecture halls and gospel-centered sermons for theological TED talks. Where is the proclamation of Christ for the forgiveness of sins to those particular people gathered in His name at that very moment in time? Where is the pronouncement of absolution for all who have entered that room as believers in Jesus yet who are heavy-laden by their sin?

Our churches can be theologically pristine, our congregants well-read, and our services intellectually vigorous. However, if they lack the scandal of Christ’s atoning work, then they are like altars immaculately adorned with no sacrificial lamb. As ornate as it might all appear or sound, it is the sacrifice that atones. If we drift from proclaiming Christ’s dying work for sinners in favor of theological lectures, then we allow human knowledge to supersede wisdom, which is the foolishness of the cross (1 Corinthians 1:17-25). That is cause for flipping the seminary table.

Marketing and Metrics

Marketing and metrics are powerful forces that can lure church leaders into supplanting the gospel with gimmicks. The essential aspect of finding the balance here is ensuring that furthering your reach isn’t mistaken for gospel fruit. Furthering your reach can be a tremendous blessing; however, one cannot assume that reaching more people with your message is equivalent to reaching more people with and for Christ.

Conversion in the marketing sense is merely turning someone into a paying customer. Conversion in the Christian sense is supernatural, solely by grace through faith, and comes through hearing the word of the gospel. When churches become distracted by increasing their number of paying customers, enhancing their branding, or developing merchandise to spread the reach of their logo instead of delivering the timeless message of Christ for saints and sinners alike, it’s time to flip the merch table.

Programmatic Distraction

It’s entirely possible to be so busy for God that you don’t have time for Him. As we fill our calendars with church events, activities, classes, sessions, and meetings, we find little time to organically love our neighbor, which is the truest form of ministry. Little by little, we distract congregants with things to do at church while sharing the gospel directly with those we’ve built relationships with is replaced by inviting people to hear the pastor preach. Even that invitation is iffy these days in terms of hearing the gospel clearly proclaimed.

Instead of the congregation having people over for dinner to live life, discuss the Bible, or pray, we put together a program for various groups or demographics to meet at the church. There is nothing inherently wrong with meeting at the church or intentionality in discipleship. Still, the danger is in edging out the opportunity for the kind of natural ministry that takes place when people eat, drink, and discuss life without a script. When our ministry definition only fits within the confines of our church calendars and program guides, it’s time to flip the sign-up table.

Professional Priests

Ironically, making clergy into professionals who conduct the business of ministry is one of the causes and a cumulative effect of letting the gospel take a back seat. There isn’t a pastoral tier and a laity tier of Christian ministry. The priesthood of all believers puts everyone who professes faith in Christ in direct communion with God and places a great commission call upon their lives in whatever vocation they serve.

If we perpetuate the false paradigm of professional priests, then the simplicity of ministry as the overflow of living life with neighbors and the gospel proclaimed in those relational contexts is lost. Ephesians 4:11-12 explicitly states that pastors and teachers’ roles are given to equip the saints for the work of the ministry where the subject is the knowledge of the Son of God. Too often, we find pastors veering away from the simplicity of gospel proclamation and equipping saints to build their platforms and personas. The former is profound yet simple, while the latter is shallow and complex. When pastors become celebrity CEOs instead of shepherds, then it’s time to flip the conference table.

Refocusing and Flipping

How might we avoid mission creep, and what does it look like to keep the focus on the gospel? First, we must center our weekly gatherings on the gospel to confront and reorient the works obsessed hearts of saints and sinners alike. Second, all aspects of our churches must pale in comparison to the consistent and clear proclamation of Christ crucified for sinners. Third, we may need to flip a few tables. We might need to have some difficult, tense conversations with church leaders and question why the gospel is not central in every aspect of our services and ministries. Fourth, we may need to be willing to walk away from our churches to find one that consistently proclaims the gospel. That is not an easy decision, and one should not make it lightly; however, it may be necessary.

Ask yourself what our churches ultimately have to offer people, if not real forgiveness, tangible peace, genuine hope, and eternal salvation through Christ. Could we provide tips to improve family life? Perhaps we might offer a more intellectual engagement with a philosophical faith. Maybe we could present them with a roadmap to more holy or productive Christian lives. In too many cases, our churches have lapsed into those merit-based ministry mindsets. When we notice the focus has flipped away from Christ, His finished work on our behalf, and His gospel, then it may well be time to flip a few tables.

Keeping the Gospel the Main Thing

March 16, 2024 / Chris

A recent sermon was a simple yet profound reminder that avoided falling prey to missing its mandate. We are individually and corporately prone to wander from the gospel of grace. The simplicity and meritless nature of the gospel make it an offense to our obsession with works. The pastor encouraged us to keep the main thing the main thing while making sure that he proclaimed the gospel to the congregation and kept the main thing central himself. Mission creep is a struggle for all kinds of organizations, but the stakes of the church missing the mark are dire. There are several common ways this can happen.

Missing the Forest for the Trees

What if we mine the scriptures for every ounce of exegetical content yet neglect what the scriptures themselves say they are ultimately pointing toward? I’ve sat through many sermons that missed the gospel forest for the historical, grammatical trees. While no syntactic or background rocks were left unturned, Christ crucified for sinners was left unproclaimed. This is a common way to miss the mark, with a veneer of hitting the target layered on top in the form of theological depth and hermeneutical proficiency.

Chasing Rabbits of Relevance

Pursuing cultural relevance is another common avenue of going off the Emmaus path (Luke 24:13-34) of focusing on Christ. There will always be shiny ideas or trends that captivate our attention and try to lure us away from the stranger who interprets the scriptures with an eye to the messiah. Sociological studies, entertainment fads, and the latest ministry hype are easy distractions. Still, those rabbits of relevance are as fruitless as they are numerous.

Success Versus Fruitfulness

Fruitfulness is being connected to the vine and carrying out ministry through word and sacrament based on Christ. That kind of ministry bears fruit in God’s way and time. Success often sees measurable results and may be entirely disconnected from the vine. We frequently view ministry apart from word and sacrament as we pursue visitor retention rates, social media impressions, and church membership rosters. Experiencing success apart from Christ should send chills up our “ministry” spines. Success and fruitfulness are not synonymous.

Making Good Things the Main Thing

When good and noble pursuits supplant the core of the Christian faith, we can quickly turn charity into idolatry. Make no mistake. Charity is a good and noble thing, and it is a command. It is the fruit of our identity in Christ. However, it is not the main thing. Likewise, biblical morality is a good thing. It should be pursued and cultivated in the lives of believers. But our moral caliber is neither the basis of our justification nor the church’s primary mission.

Keeping the gospel the main thing doesn’t mean always preaching the same sermon; it isn’t reductionism. It keeps the primary focus in its proper place while refusing to let secondary, tertiary, or preferential issues become the center. Like the apostle Paul, we would do well to know and proclaim the simple yet powerful message of Christ and Him crucified as the main thing (1 Corinthians 2:1-5).

Unamazing Grace

January 19, 2024 / Chris

The old hymn writer didn’t get it wrong, but sometimes we do. God’s grace is a kingdom reality that strengthens, extends mercy, and offers hope practically and daily. Grace is amazing; however, we relegate its sheer power when we limit who or how much God can forgive.

Grace to Ourselves

The grace of God is not merely a term for us to look up in a theological dictionary. Nor is it an abstract notion for everybody else to discuss in Bible studies or sing about. Christ came and died for actual ungodly sinners in need of grace.

For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. (Romans 5:6-8)

One of the most beautiful aspects of our church is the “for you” aspect of confession, absolution, preaching, and the sacraments. I’m in continuous, desperate need of God’s grace, chiefly displayed in Christ’s sacrifice for the forgiveness of my sins and the peace that only comes through the gospel. So are you. God’s grace unapplied to our own lives is unamazing grace.

Grace to Our Enemies

As glad sinner recipients of grace, we ironically struggle to see grace extended to our enemies. Jonah’s prayer to the Lord after seeing God grant forgiveness is more of a window into ourselves than we’d care to admit.

And he prayed to the Lord and said, “O Lord, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster. (Jonah 4:2)

How often have we disregarded those who have fallen as second-class Christians or outcasts? How often have we fled from a God who would forgive our enemies as easily and quickly as He forgives us? Having been forgiven much, we are in no position to secretly or publicly call for the destruction of those with whom we are at odds. Grace not offered to our enemies is unamazing grace.

Grace Upon Grace

Is the grace of God like the widow’s oil or the unforgiving servant? Is it an occasional act of mercy within the confines of our interpretations of the law or the very prerogative of God to limitlessly forgive and restore without consulting our mindsets of merit?

For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. (John 1:16-17)

Moses gave the law, and we’d prefer to be doctors of the law than disciples of grace and truth. The latter is far messier and involves eating with tax collectors, sinners, and breaking old traditions in light of new realities of grace (Luke 5:29-39). Receiving grace upon grace should make us glad recipients and joyful ambassadors of a kingdom of unmerited sacrificial love. Grace with human limitations is unamazing grace.

We theological types have grown adept at seeing the doctrinal trees and missing the redemptive forest. Unamazing grace is merely a biblical concept. Amazing grace makes its way into broken, sin-scarred lives and repeatedly leaves a trail of forgiveness for us and our enemies.

Curative Versus Performative Theology

January 6, 2024 / Chris

Where does your theology place the emphasis of Christianity? You may have a pristine systematic approach or favor a more simplistic framework emphasizing faith. Either way, we need to consider where the focal point of our theology lies. We default to merit as the basis of our right standing with God, so do we primarily need a cure or a performance evaluation? Is our theology curative or performative?

Curative Theology

Theology is curative when it focuses on Christ outside of us for the forgiveness of our sins. When ministry and forgiveness of sins for sinners intersect, abstraction gives way to absolution. We are absolved and empowered as the church fulfills its mission.

Curative theology is supernaturally transformative from within rather than an external push for behavioral compliance. Focusing on the cure does not negate the importance of Christian living but properly establishes the priority of dealing with the sickness instead of the symptoms.

Performative Theology

Theology is performative when it focuses on our actions or desires. Someone once told me I was so uptight that a diamond would be the output if I ate a coal brick. My mindset was that we had to adhere to the principles we could derive from scripture with self-flagellating enthusiasm. As time passed, I shifted the focus from outward behavior to inner desire, but the result was the same. I was obsessed with performance; as all sinners know, that was a losing game before it began.

Performative theology is needed but should be secondary. Our conduct, behavior, and desires flow from our identity. Our identity is formed and reformed by the gospel. Does our performance matter? You bet! Is our performance curative? Not in the slightest, or Christ’s sacrifice was meaningless.

Medicinal Ministry

Where does your church spend most of its time regarding your faith? Does it reinforce your proclivity toward religious observance? Are sermons one part diagnostic TED talk and one part marching orders, or do they prioritize proclamations of Christ crucified for you? Imagine a bottle of medicine sitting on the pulpit that could cure the condition of the congregation. Does your pastor spend more time reviewing the ingredients, directions, and side effects or dispensing the cure? Is the cure even administered?

Jesus didn’t come to heal those who were well. He came as the great physician to call sinners (Mark 2:17). The ministry of the local church should focus on the gospel such that the side effects of the Spirit’s fruit overflow in generosity, love, and obedience.

The great physician didn’t come to give us weekly checkups or to run lab tests on our works. He came to resurrect us as we lie dead in our trespasses. He gifted us with the means of grace to continuously renew and refresh us. Performative theology should be the natural product of curative theology. Our good works flow from hearts and hands transformed by the heart of the Father toward us and the nail-scarred hands of the Savior bleeding for us.

When You’re at Your Worst

December 2, 2023 / Chris

Christianity isn’t a religion for the few who have their acts together. Our great temptation is always to think that merit is our path to God. The gospel’s good news is that despite being at our worst, Christ’s perfection is our own by faith. We have faulty assumptions and protest the notion that our standing with God would come from outside ourselves.

Faulty Assumptions

We think God might accept us when we string together a few weeks of decent Christian living. We fail to realize that the cross settled our acceptance before God. Our striving to bring our accomplishments, hard-won victories, and good deeds as the basis of our forgiveness is a slap in the face of the Savior who alone lived perfectly, died redemptively, and rose again triumphantly.

On the day that we live our most God-pleasing life and on the day that we find ourselves in the dumpster heap of sinful failure, God is equally for us in Christ. We find that mind-boggling, and it leads to spiritual hand-wringing. What is the alternative except works righteousness, which God describes as the filthy rags of human merit?

We Doth Protest

At this point, you might be protesting. Such a radical view of God’s grace, mercy, and love will undoubtedly lead to reckless Christian living. Paul anticipated such an objection and raised it himself. Shall we continue in sin that grace may abound? By no means! Getting it right requires a shock to our meritorious mindset, followed by the exclamation that we must not tolerate sin. One does not negate the other.

Where do you find yourself? Have you had a good month? Or have you made such a mess of things you can scarcely lift your head to utter a prayer? Remember, Christ came for sinners. If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness. Go and sin no more. Think about what is honorable, just, pure, commendable, and lovely.

Do your iniquities burden you? Lift your head. You’re worse off than you think. Yet God in the great gospel reversal is for you in Christ. Your biggest problem is more profound than your actions of failure. You are a sinner who inherited a fallen nature from our first father. But thanks be to God that Jesus Christ has lived a perfect life, gone to the cross on our behalf, and risen from the dead.

Lift your head, but only to look to Jesus. Swim in the depths of His mercy and grace. Seek His face, deny yourself, and repent daily. When you’re at your best and when you’re at your worst, look to Christ, and you will find your judge and Savior.

Lording Logic Over Faith

November 24, 2023 / Chris

Logic and faith are not antithetical—however, only one leads to salvation. As I think back over my journey from Baptist through the Reformed and now to Lutheran, one of the strongholds I had to bring down was a rigid logical systematization of belief. Would I allow scripture to speak and form my belief, or would I superimpose my theological system onto the scripture? No better area highlights this struggle than the sacraments.

Baptism and the Lord’s Supper caused the most struggle in my transition. It took years of wrestling through the texts and recognizing my presuppositions to come to a point of open-mindedness. A combination of historical hubris, rationalistic reading, and a hint of Gnosticism was a recipe for lording logic over faith.

Historical Hubris

For the first 1500 years, the church accepted the efficacy of the sacraments nearly unanimously. Church tradition does not equal scriptural authority, but what changed in the next phase of church history? We must arrive at our conclusions from the text of scripture. Still, are those closer to the original author’s time or those centuries removed better temporally equipped to understand?

Ignatius, who was discipled by John, Augustine, Irenaeus, Justin Martyr, Cyril, and Thomas Aquinas, is a small sampling of the testimony of the early church for the bodily presence in the bread and wine. Zwingli departed from this and contributed to the many elements that hold a strictly symbolic view today.

The further away we get from the original events, the more likely we bring our cultural and philosophical baggage to the interpretive process. Does this mean we must hold all views that the earliest patristics espouse? No. However, to ignore their writings and teachings in favor of the contemporary is historical hubris.

Reading by Rationalism

If a equals b and b equals c, then a also equals c. That is exemplary logic. Does that translate over to Biblical interpretation? Does syllogistic law apply equally to scripture? How I understood scripture and formed theological convictions largely depended on a rationalistic reading of texts.

Sometimes, harmonizing seemingly contradictory thoughts in the Bible merely extrapolates our presuppositions. When this happens, we’re engaging in eisigesis. We assert that what the scripture plainly says cannot be the case because it rubs against the grain of our theological framework. We exhibit this tendency most clearly when we affirm the antithesis to a positive Biblical proposition despite the scripture not explicitly stating the antithesis.

Baptism is exhibit A. We see the passages that connect baptism to salvation and the forgiveness of sins, but we reason that they cannot mean what they say because it would “contradict” justification by faith. In our rationalistic bent, it doesn’t occur to us that God’s means are true and perfectly coherent despite our inability to connect the dots.

A Hint of Gnosticism

Gnosticism is multi-faceted and complex, but at its core, it has two key elements: a belief in secret knowledge and that the material realm is inherently evil. This mindset creeps into our perspectives on the sacraments as the secret knowledge of logic and our suspicion of the world and the flesh cast aspersion on any view that connects physical elements to faith.

With an inflated view of our knowledge on one hand and a distrust for anything material on the other, the efficacious nature of the physical means of God’s grace has two strikes. Supposing we are wise, we eisegetically undercut the wisdom that is the foolishness of the gospel revealed biblically in word and water.

How is it that we can affirm that a Jewish man was virgin-born, lived a sinless life, walked on water, raised the dead, and conquered death Himself yet stumble over biblical truths that don’t seemingly align with our theological system? Why do we balk at the supernatural when it defies our logic but not when it defies the laws of nature?

God’s revealed truth is never outdated, inherently contradictory, or subservient to our notions of logic. Do you believe that a particular divine Jewish man was born, lived, died, and rose again for the forgiveness of your sins? Christ is Lord over faith and logic. All of us should reflect on how we are prone to elevate logic over faith.

A New Wine Reformation

October 25, 2023 / Chris

Time cyclically dulls our memories. This gap in remembrance occurs over centuries, decades, or even weeks. We lapse into a Pharisaical understanding of faith and find ourselves settling for the old wine of works instead of the new wine of the gospel. We are also offended by Jesus forgiving sins (Mark 2:7), eating with tax collectors and sinners (Mark 2:16), his disciples’ lack of religious observance like fasting (Mark 2:18), or plucking grain on the sabbath (Mark 2:24). The religious gatekeepers in the reformation era were offended by scripture being available in the common language and relinquishing their authority to Christ.

Reformation New Wine

The new wine of Christ, crucified and resurrected, is poured fresh and anew into the old wineskins of our expectations, and the results are explosive. The reformation was such a rediscovery with implications still felt today. Indulgences and meritorious works had become commonplace while the church became the intermediary between the ordinary person and God. Years of observance, tradition, and ignorance aged the wineskins of society. The reformers poured the new wine of the solas, and the church still feels the ripple effects.

Just as the reformers came along and identified how the church’s practices had veered away from the scriptural realities of justification by faith alone, we must examine current church practices to see where we are operating counterintuitively to the gospel. The new wine is perpetually ready to do its exploding work.

An Old, New Wine

While protestants are in doctrinal alignment with sola fide, we still tend to hand out prescriptions to treat the symptoms of our sin sickness. Spiritual disciplines and experiences have become the new indulgences. Spiritual disciplines are a good thing, but they are not a justifying thing. They do not impact our standing before God. Spiritual experiences can be incredible, but they can also be incredibly misleading. Experiences have ebbs and flows, and we must weigh them against scripture.

God has promised that He would continuously work in the bread and the wine for the forgiveness of sins (Matthew 26:28). The proclaimed gospel and the sins forgiven in the body and blood of Christ broken for sinners should explode the old wineskins of our misguided drifting to merit each time we receive the Lord’s supper and hear the good news heralded. These basic paradigms of Christianity are the old, new wine that shatters our illusions of faith by works.

Tasting New wine

Jesus’s offensive statement that we must eat His body and drink His blood to have eternal life was a new wine many of His followers’ wineskins could not contain. Modern reformation can only happen when we embrace this scandalously meritless and merciful promise (John 6:54).

The goodness of the good news is so powerful that it is unbelievable, except by faith. Many cannot accept that salvation rests entirely outside themselves, their effort, or their performance. The new wine of Christ’s all-sufficient, atoning sacrifice tastes off to our pseudo-connoisseur palates.

Our quest for a massive outpouring of religious fervor is an exercise in frivolity. Such an awakening cannot be manufactured by increased spiritual grit (disciplines) or the sweeping emotional movements we’ve become adept at creating. Instead, all we have to do is pour out the gospel and watch as any expectation that doesn’t align explodes.

Make Christianity Christian Again

September 23, 2023 / Chris

What makes Christianity Christian if not Christ? That is a self-evident question with an obvious answer; however, the church’s current status betrays that foregone conclusion. There is a spectrum of moralization and motivation that removes faith, grace, imputed righteousness, and Christ’s atoning work and resurrection. What’s left of the faith after such removal isn’t Christianity at all.

Moralization

When Christianity is a paradigm for moral reform, we ironically strip it of its impact on morality. We are quick to criticize pursuing Jesus for the sake of bread instead of the one who speaks of eating His flesh and drinking His blood (John 6). Still, we fail to see that pursuing Jesus, who curtails our cursing and modifies our behavior, is no different. Seeking the side effects instead of the source is no less real when we substitute moral lives for bread.

Let’s be clear. All scripture is profitable, and Christians must live their lives in light of the revelation of God’s character, as seen in the Bible. However, this is a result of God’s working in us, not the basis for God’s working in us. When we moralize the faith, we view scripture as a rulebook that helps us balance the ledgers. With this view, we could hand out copies of Aesop’s fables to the same effect as many sermons.

When the Christian faith is moralized, we’ve traded the supernatural work of the Holy Spirit through the proclamation of the gospel and the Sacraments for an evangelical form of operant conditioning. Preachers ring the bell to produce the prescribed response, with obedience expected. But we are humans created imago dei, not dogs, pigeons, or rats, to train into compliance. Scripture is profitable for training in righteousness, but the righteous shall live by faith (Galatians 3:11). We must “Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:13).

Motivation

If we reduce Christianity to the spark that ignites the human engine of pursuing dreams, then it collapses like a neutron star. A merely motivational Christianity should defer to Tony Robbins or Dave Ramsey and hold pep rally conferences instead of services. Such motivational showmanship is increasingly common, and we are less aware of the absurdity.

The human condition is dire. An energetic speech to boost morale and productivity is insidiously and pragmatically effective. We may lift our heads and set our hands to the plow as we’re distracted from the true problem of our sinful condition and achieve a measure of bootstrap success. “For what will it profit a man if he gains the whole world and forfeits his soul” (Matthew 16:26)?

When motivation becomes the focus, then elements of Christianity become tools to improve our outlooks, performance, and lives. We misdiagnose the disease, and the wrong prescription is issued. In critical need of spiritual defibrillation, today’s Christianity offers the placebos of pamphlets, inspiring talks, and action items. The best motivational tools fail to produce a broken and contrite heart, which is the sacrifice God requires (Psalm 51:16-18).

Mitigation

How can we engage with morality and motivation gone awry? One dangerous impulse is to minimize the law, so we invert Paul’s question and rebuke on continuing in sin that grace may abound. Another is to burrow under our actions and link our faith to the sincerity and passion of our hearts. Both are problematic.

No creed but Christ is a naive, reductionistic attempt to simplify Christianity and reclaim focus that equally misses the mark. Christ and creed would be a better paradigm. Christianity is the faith once and for all delivered to the saints (Jude 3). Christ alone is the means of our salvation, and this divine savior has affirmed and fulfilled sacred scripture. This is not a call for reductionism but for focus. True gospel centrality goes much deeper than a cursory nod toward the atoning work of Christ for sinners on any given Sunday. However, it does not bypass orthodoxy and the whole counsel of God in scripture in the process.

One proposed antidote to superficiality is the approach of Jonathan Edwards and John Piper to point us to the affections. The trouble is that beneath the behavioral level of our sin is the corrupted heart level of our sin. Calling people to fix their affections is no better than calling people to correct their behavior. We need a savior outside ourselves to take our sins and impute His righteousness. Once we die and rise with Christ, new desires and the fruit of the new birth will naturally follow.

Making Christianity Christian again defies nebulous, shallow motivation and rigid behavior-obsessed moralization versions of the faith. It shines the spotlight on Christ crucified for sinners because that’s where the scriptures place it. We’ve falsely assumed or surrendered to the notion that the true power of Christianity is to live victoriously or produce results. Ironically, faulty motivation and moralization suffer from the same fatal flaw. They make idols out of the product of faith. The true power of Christianity rests in humility and death (Philippians 2:6-11). Morality and motivation are supernatural works of God through Christ’s redeeming work given to us in word and sacrament. To make them the aim instead of the result is to strip Christianity of what makes it Christian.