I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow to attain to the resurrection from the dead.
— Philippians 3:10-11
Instant Christianity tends to make the faith act terminal and so smothers the desire for spiritual advance. It fails to understand the true nature of the Christian life, which is not static but dynamic and expanding. It overlooks the fact that a new Christian is a living organism as certainly as a new baby is, and must have nourishment and exercise to assure normal growth. It does not consider that the act of faith in Christ sets up a personal relationship between two intelligent moral beings, God and the reconciled man, and no single encounter between God and a creature made in His image could ever be sufficient to establish an intimate friendship between them.
By trying to pack all of salvation into one experience, or two, the advocates of instant Christianity flaunt the law of development which runs through all nature. They ignore the sanctifying effects of suffering, cross carrying and practical obedience. They pass by the need for spiritual training, the necessity of forming right religious habits, and the need to wrestle against the world, the devil and the flesh. Undue preoccupation with the initial act of believing has created in some a psychology of contentment, or at least of non-expectation. To many it has imparted a mood of disappointment with the Christian faith. God seems too far away, the world is too near, and the flesh too powerful to resist. Others are glad to accept the assurance of automatic blessedness. It relieves them of the need to watch and fight and pray, and sets them free to enjoy this world while waiting for the next. Instant Christianity is twentieth century orthodoxy. I wonder whether the man who wrote Philippians 3:7-16 would recognize it as the faith for which he finally died. I am afraid he would not.
thought
We want to know Christ and the power of his resurrection but what about the "fellowship of sharing in his sufferings"? Today there are in this world believers who are suffering with and for Christ. Some aspects of maturity are achieved only through suffe
prayer
Forgive me, Lord, for leaving behind the carrying of the cross when trying to follow You. I look for the easy way when it is through pain and suffering that You refine me and reveal Your strength.
Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ.
— Ephesians 4:15
By "instant Christianity" I mean the kind found almost everywhere in gospel circles and which is born of the notion that we may discharge our total obligation to our own souls by one act of faith, or at most by two, and be relieved thereafter of all anxiety about our spiritual condition. We are saints by calling, our teachers keep telling us, and we are permitted to infer from this that there is no reason to seek to be saints by character. An automatic, once-for-all quality is present here that is completely out of mode with the faith of the New Testament. In this error, as in most others, there lies a certain amount of truth imperfectly understood.
It is true that conversion to Christ may be and often is sudden. Where the burden of sin has been heavy the sense of forgiveness is usually clear and joyful. The delight experienced in forgiveness is equal to the degree of moral repugnance felt in repentance. The true Christian has met God. He knows he has eternal life and he is likely to know where and when he received it. And those also who have been filled with the Holy Spirit subsequent to their regeneration have a clear-cut experience of being filled. The Spirit is self-announcing, and the renewed heart has no difficulty identifying His presence as He floods in over the soul. But the trouble is that we tend to put our trust in our experiences and as a consequence misread the entire New Testament. We are constantly being exhorted to make the decision, to settle the matter now, to get the whole thing taken care of at once?and those who exhort us are right in doing so. There are decisions that can be and should be made once and for all.
There are personal matters that can be settled instantaneously by a determined act of the will in response to Bible-grounded faith. No one would want to deny this; certainly not I. The question before us is, Just how much can be accomplished in that one act of faith? How much yet remains to be done and how far can a single decision take us?
thought
Growing up into Christ calls for tremendous growing. It does not occur at one point in time or by means of one decision. Oh, how much growing we have yet to experience!
prayer
Lord, plant my feet on higher ground! I want to grow up into Christ. May Your Spirit fill me and change me day by day, month by month, year by year.
Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe.
— Hebrews 12:28
It is hardly a matter of wonder that the country that gave the world instant tea and instant coffee should be the one to give it instant Christianity. If these two beverages were not actually invented in the United States it was certainly here that they received the advertising impetus that has made them known to most of the civilized world. And it cannot be denied that it was American Fundamentalism that brought instant Christianity to the gospel churches.
Ignoring for the moment Romanism, and Liberalism in its various disguises, and focusing our attention upon the great body of evangelical believers, we see at once how deeply the religion of Christ has suffered in the house of its friends. The American genius for getting things done quickly and easily with little concern for quality or permanence has bred a virus that has infected the whole evangelical church in the United States and, through our literature, our evangelists and our missionaries, has spread all over the world. Instant Christianity came in with the machine age. Men invented machines for two purposes. They wanted to get important work done more quickly and easily than they could do it by hand, and they wanted to get the work over with so they could give their time to pursuits more to their liking, such as loafing or enjoying the pleasures of the world. Instant Christianity now serves the same purposes in religion. It disposes of the past, guarantees the future and sets the Christian free to follow the more refined lusts of the flesh in all good conscience and with a minimum of restraint.
thought
"Keep the services short and the sermons 'sound-byte size.' People are busy these days. They don't have time for long services and biblical studies." But what about that unsatisfied hunger of heart? That worship with reverence and awe? That encounter with
prayer
Lord, teach me to wait, to quietly wait on You. I want to worship You. To listen to You. You are God.
When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say the Son of Man is?" They replied, "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets." "But what about you?" he asked. ?Who do you say I am??
— Matthew 16:13-15
The effort to be practicing Christians without knowing what Christianity is about must always fail. The true Christian should be, indeed must be, a theologian. He must know at least something of the wealth of truth revealed in the Holy Scriptures. And he must know it with sufficient clarity to state it and defend his statement. And what can be stated and defended is a creed. Because the heart of the Christian life is admittedly faith in a person, Jesus Christ the Lord, it has been relatively easy for some to press this truth out of all proportion and teach that faith in the Person of Christ is all that matters.
Who Jesus is matters not, who His Father was, whether Jesus is God or man or both, whether or not He accepted the superstitions and errors of His time as true, whether He actually rose again after His passion or was only thought to have done so by His devoted followers?these things are not important, say the no-creed advocates. What is vital is that we believe on Him and try to follow His teachings. What is overlooked here is that the conflict of Christ with the Pharisees was over the question of who He was. His claim to be God stirred the Pharisees to fury. He could have cooled the fire of their anger by backing away from His claim to equality with God, but He refused to do it. And He further taught that faith in Him embraced a belief that He is very God, and that apart from this there could be no salvation for anyone.
"He said unto them, 'Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.'" To believe on Christ savingly means to believe the right things about Christ. There is no escaping this.
thought
At least informally, we are all theologians. We must all come, and we do, to theological conclusions concerning Christ. Our salvation depends upon it. Who is He to us? What has He done that concerns us? How are we relating to Him? Those are a few of the
prayer
You are Jesus Christ, the Son of the Living God. At Your name every knee shall bow and every tongue confess that You are Lord, to the glory of God the Father! And You are my Lord!
God is spirit, and his worshipers must worship in spirit and in truth.
— John 4:24
Preaching Christ is generally, and correctly, held to be the purest, noblest ministry in which any man can engage; but preaching Christ includes a great deal more than talking about Christ in superlatives. It means more than giving vent to the religious love the speaker feels for the Person of Christ. Glowing love for Christ will give fragrance and warmth to any sermon, but it is still not enough. Love must be intelligent and informed if it is to have any permanent meaning. The effective sermon must have intellectual content, and wherever there is intellect there is creed. It cannot be otherwise. This is not to plead for the use of the historic creeds in our Christian gatherings. I realize that it is entirely possible to recite the Apostles' Creed every Sunday for a lifetime with no profit to the soul.
The Nicene Creed may be said or sung in every service without benefiting anyone. The standard creeds are a summary of what the Christian professes to believe, and they are excellent as far as they go yet they may be learned by rote and repeated without conviction and so be altogether stale and unprofitable. While we may worship (and thousands of Christians do) without the use of any formal creed, it is impossible to worship acceptably without some knowledge of the One we seek to worship. And that knowledge is our creed whether it is ever formalized or not. It is not enough to say that we may have a mystical or numinous experience of God without any doctrinal knowledge and that is sufficient. No, it is not sufficient. We must worship in truth as well as in spirit; and truth can be stated and when it is stated it becomes creed.
thought
Perceiving God's truth enables me to verbalize that truth. That stated truth becomes my creed. That creed will be revised and refined as I learn more of the Word and seek to practice it. The Spirit will teach me, often through other believers.
prayer
I want to worship You in truth, O God. Give me understanding of Your truth that I may live by it and share it with others.
Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.
— 1 Timothy 3:16
Among certain Christians it has become quite the fashion to cry down creed and cry up experience as the only true test of Christianity. The expression "Not creed, but Christ" (taken, I believe, from a poem by John Oxenham) has been widely accepted as the very voice of truth and given a place alongside of the writings of prophets and apostles. When I first heard the words they sounded good. One got from them the idea that the advocates of the no-creed creed had found a precious secret that the rest of us had missed; that they had managed to cut right through the verbiage of historic Christianity and come direct to Christ without bothering about doctrine.
And the words appeared to honor our Lord more perfectly by focusing attention upon Him alone and not upon mere words. But is this true? I think not. Now I have a lot of sympathy for the no-creed creedalists for I realize that they are protesting the substitution of a dead creed for a living Christ; and in this I join them wholeheartedly. But this antithesis need not exist; there is no reason for our creeds being dead just as there is no reason for our faith being dead. James tells us that there is such a thing as dead faith, but we do not reject all faith for that reason. Now the truth is that creed is implicit in every thought, word or act of the Christian life. It is altogether impossible to come to Christ without knowing at least something about Him; and what we know about Him is what we believe about Him; and what we believe about Him is our Christian creed. Otherwise stated, since our creed is what we believe, it is impossible to believe on Christ and have no creed.
thought
In 1 Tim.3:16 Paul may be quoting an early creedal hymn. A creed is intended to be a terse, succinct statement of what one believes. That statement is a basic affirmation of one's principal beliefs, not an exhaustive one. As believers can we be creedless
prayer
Father, enable me to identify eternal truth from Your Word and the application of that truth to my life. Help me to major on the majors and not the minors. In Jesus' name.
In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires.
— Romans 6:11-12
The Lord becomes to him [the believer] not one of several rival interests, but the one exclusive attraction forever. That we accept Christ in this all-inclusive, all-exclusive way is a divine imperative. Here faith makes its leap into God through the Person and work of Christ, but it never divides the work from the Person. It never tries to believe on the blood apart from Christ Himself, or the cross or the "finished work."
It believes on the Lord Jesus Christ, the whole Christ without modification or reservation, and thus it receives and enjoys all that He did in His work of redemption, all that He is now doing in heaven for His own and all that He does in and through them. To accept Christ is to know the meaning of the words "as he is, so are we in this world" (1 John 4:17). We accept His friends as our friends, His enemies as our enemies, His ways as our ways, His rejection as our rejection, His cross as our cross, His life as our life and His future as our future. If this is what we mean when we advise the seeker to accept Christ we had better explain it to him. He may get into deep spiritual trouble unless we do.
thought
One with Christ through faith. As A.B. Simpson declared: "One in His merits I stand, one as I pray in His name; all that His worth can command, I can with confidence claim. One in His faith and His love, one in His life I may be. Sealed by the heavenly
prayer
Forgive me, Lord, for living in spiritual poverty when by faith I may identify with Christ and experience abundant living.
Thomas said to him, "My Lord and my God!"
— John 20:28
Allowing the expression "Accept Christ" to stand as an honest effort to say in short what could not be so well said any other way, let us see what we mean or should mean when we use it. To accept Christ is to form an attachment to the Person of our Lord Jesus altogether unique in human experience. The attachment is intellectual, volitional and emotional. The believer is intellectually convinced that Jesus is both Lord and Christ; he has set his will to follow Him at any cost and soon his heart is enjoying the exquisite sweetness of His fellowship. This attachment is all-inclusive in that it joyfully accepts Christ for all that He is.
There is no craven division of offices whereby we may acknowledge His Saviorhood today and withhold decision on His Lordship till tomorrow. The true believer owns Christ as his All in All without reservation. He also includes all of himself, leaving no part of his being unaffected by the revolutionary transaction. Further, his attachment to Christ is all-exclusive. The Lord becomes to him not one of several rival interests, but the one exclusive attraction forever. He orbits around Christ as the earth around the sun, held in thrall by the magnetism of His love, drawing all his life and light and warmth from Him. In this happy state he is given other interests, it is true, but these are all determined by his relation to his Lord.
thought
Thomas got it right. Pushing aside doubt he recognized the Risen Savior as his Lord and God. Each of us must bow to Christ's lordship in all of life, all of life. Have we?
prayer
Lord, by Your Spirit, expose to me those areas of life I have not yet surrendered to Your Lordship.
They replied, "Believe in the Lord Jesus, and you will be saved?you and your household."
— Acts 16:31
To the question "What must I do to be saved?" we must learn the correct answer. To fail here is not to gamble with our souls: it is to guarantee eternal banishment from the face of God. Here we must be right or be finally lost. To this anxious question evangelical Christians provide three answers, "Believe on the Lord Jesus Christ," "Receive Christ as your personal Saviour," and "Accept Christ." Two of the answers are drawn almost verbatim from the Scriptures (Acts 16:31, John 1:12), while the third is a kind of paraphrase meant to sum up the other two.
They are therefore not three but one. Being spiritually lazy we naturally tend to gravitate toward the easiest way of settling our religious questions for ourselves and others; hence the formula "Accept Christ" has become a panacea of universal application, and I believe it has been fatal to many. . . . The trouble is that the whole "Accept Christ" attitude is likely to be wrong. It shows Christ applying to us rather than us to Him. It makes Him stand hat-in-hand awaiting our verdict on Him, instead of our kneeling with troubled hearts awaiting His verdict on us. It may even permit us to accept Christ by an impulse of mind or emotions, painlessly, at no loss to our ego and no inconvenience to our usual way of life. For this ineffectual manner of dealing with a vital matter we might imagine some parallels; as if, for instance, . . . the prodigal son had "accepted" his father's forgiveness and stayed on among the swine in the far country. Is it not plain that if accepting Christ is to mean anything there must be moral action that accords with it?
thought
Believing in Christ is not merely an intellectual exercise though it involves the mind. Believing in Christ is a heart and life commitment to the Savior, the King of kings and Lord of lords, very God of very God. Moral action results.
prayer
Thank You that You have received me; forgiven me; made me a new person; come to live in my heart. May my heart commitment to You deepen and grow day by day.