Luther wrote that the Gospel:
A— Alignment We must continually teach and learn the Gospel because it is to be the “plumb line” for our doctrine and our living. We are to measure all our teaching to ensure that it is in line with— that is, conformed to— the glorious Gospel of God (1 Tim. 1: 11). If our teaching about God, humanity, sin, salvation, the church, last things, and whatever other doctrines we may teach do not accord with the Gospel then they must be rejected. Likewise, our way of living must conform to the sound doctrines that flow from the Gospel. If, like Peter and Barnabas, we begin to act in ways that are “not in keeping with the truth of the Gospel” (Gal. 2: 14), may God raise up for us a Paul-like brother or sister to confront us and correct us.
B— Belief We must continually teach and learn the Gospel because even Christians struggle to truly believe God’s Good News. The message of the cross is both countercultural and counterintuitive. To the world it is foolishness and weakness. To our flesh it is simply too good to be true. And Satan, the devil— that accuser of the brethren— continually speaks a contradictory word to our hearts. He accuses us before God as surely as he accused Joshua the high priest (Zech. 3: 1). Hearing all this we, with full knowledge of our failings, struggle to believe the truth of the Gospel. To believe it at an appropriately deep level, with an appropriate appreciation of all that it presupposes and implies, is a lifelong task. We must hear it again and again and ask God to seal its truth in our hearts. “I do believe; help me overcome my unbelief!” (Mark 9: 24).
C— Contextualization Paul was determined to “become all things to all people” for the sake of the Gospel (1 Cor. 9: 19– 23). He knew that the Gospel could and should take on different cultural forms in different cultural settings. Yet when we export the Gospel to others, we may be guilty of confusing it with our own cultural trappings. For example, we know that some missionaries have been guilty of imposing their Western cultural forms on those to whom they carried the Gospel. Though this error could be conscious and express cultural imperialism, it is more often unconscious and reflects a lack of discernment about which aspects of our own Christianity are truly Gospel-driven and transcultural, and which are culturally driven and therefore variable. To help us avoid such an error, it is critical that we continually study the heart of the Gospel so that we may better distinguish the treasure we bear from the jars of clay in which we bear it (2 Cor. 4: 7).
D— Depth As we noted earlier, we do not move from the milk of the Gospel to the meat of something else, but from the milk of the Gospel to the meat of the Gospel. Even Paul, concluding his exposition of the Gospel and preparing to move on to its implications for life, closes his argument in awe and wonder: “Oh, the depths of the riches of the wisdom and knowledge of God! How unsearchable his judgments and his paths beyond tracing out!” (Rom. 11: 33). The wonder of how deep and powerful the Gospel is— especially as it works its way into believing hearts— is well articulated in this Puritan prayer:
F— Fidelity Faithfulness to the true Gospel calls for ongoing study and obedience. It calls as well for watchfulness, lest false Gospels be introduced. The battle against counterfeit Gospels has always been part of church life. Even in the first century Paul battled against such, as did Peter and Jude and John. Like Paul we must be resolved that we will tolerate no other “Gospel,” even if it comes from a heavenly angel or springs from our own imperfectly sanctified hearts, and we should expect the same fidelity from those with whom and to whom we minister (Gal. 1: 6– 9). Only a constant learning and reviewing of the Gospel can ensure that we will be astute enough to separate the chaff from the wheat.
G— Grace We need to continually learn and teach the Gospel because Gospel-centricity assures and propels us toward grace-centricity. When we swerve from the Gospel we lapse into either antinomianism30 or legalism. Neither can offer the true beauty or savor of Christ. To be in the presence of individuals or congregations who are not grace-centered is enervating and exasperating. Let us then learn and relearn the glorious Gospel that we may ever stand fast in the true grace of God (1 Peter 5: 12) and may indeed “grow in grace and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forevermore. Amen” (2 Peter 3: 18).
H— Hope We focus on the Gospel also because it is the source of our hope. In face of the brokenness that fills the world around us and rises up within our own hearts, what hope do we have? Apart from the Gospel we have none. But in the Gospel is a great and steadfast hope, and from this hope spring forth faith and love sufficient for each day (Col. 1: 5). Diminished “Gospels” may promote, on the one hand, easy believism or, on the other hand, may put the burden of salvation back on human shoulders rather than locating and leaving it in the hand of God. These deviations can offer no certain hope. The glorious Gospel is a blessed hope indeed (Titus 2: 13), an anchor for the soul (Heb. 6: 19). Christ in us is the hope of glory (Col. 1: 27). This is the hope held out in the Gospel (Col. 1: 23). With such a hope fixed within our hearts— based upon the certainty that God has made us his children and the confidence that we will be with Christ and like him forever— we long for and labor toward becoming more like him even now (1 John 3: 1– 3).
"is also the principal article of all Christian doctrine, wherein the knowledge of all godliness consisteth. Most necessary it is, therefore, that we should know this article well, teach it unto others, and beat it into their heads continually." - St. Paul’s Epistle to the Galatians (Smith, English & Co. 1860), p. 206.But why do we need it "beat into" our heads continually? I came across this list in Grounded in the Gospel: Building Believers the Old-Fashioned Way by J.I. Packer and Gary Parrett. They wanted to answer the question of why Christians need to be continually educated in the Gospel. They expressed their answer in a very creative and helpful way. For us as Christians, the Gospel isthe entire alphabet of the Christian life, the A to Z, rather than just the ABC's of the Christian life. Here is Part 1, or letters A-H:
A— Alignment We must continually teach and learn the Gospel because it is to be the “plumb line” for our doctrine and our living. We are to measure all our teaching to ensure that it is in line with— that is, conformed to— the glorious Gospel of God (1 Tim. 1: 11). If our teaching about God, humanity, sin, salvation, the church, last things, and whatever other doctrines we may teach do not accord with the Gospel then they must be rejected. Likewise, our way of living must conform to the sound doctrines that flow from the Gospel. If, like Peter and Barnabas, we begin to act in ways that are “not in keeping with the truth of the Gospel” (Gal. 2: 14), may God raise up for us a Paul-like brother or sister to confront us and correct us.
B— Belief We must continually teach and learn the Gospel because even Christians struggle to truly believe God’s Good News. The message of the cross is both countercultural and counterintuitive. To the world it is foolishness and weakness. To our flesh it is simply too good to be true. And Satan, the devil— that accuser of the brethren— continually speaks a contradictory word to our hearts. He accuses us before God as surely as he accused Joshua the high priest (Zech. 3: 1). Hearing all this we, with full knowledge of our failings, struggle to believe the truth of the Gospel. To believe it at an appropriately deep level, with an appropriate appreciation of all that it presupposes and implies, is a lifelong task. We must hear it again and again and ask God to seal its truth in our hearts. “I do believe; help me overcome my unbelief!” (Mark 9: 24).
C— Contextualization Paul was determined to “become all things to all people” for the sake of the Gospel (1 Cor. 9: 19– 23). He knew that the Gospel could and should take on different cultural forms in different cultural settings. Yet when we export the Gospel to others, we may be guilty of confusing it with our own cultural trappings. For example, we know that some missionaries have been guilty of imposing their Western cultural forms on those to whom they carried the Gospel. Though this error could be conscious and express cultural imperialism, it is more often unconscious and reflects a lack of discernment about which aspects of our own Christianity are truly Gospel-driven and transcultural, and which are culturally driven and therefore variable. To help us avoid such an error, it is critical that we continually study the heart of the Gospel so that we may better distinguish the treasure we bear from the jars of clay in which we bear it (2 Cor. 4: 7).
D— Depth As we noted earlier, we do not move from the milk of the Gospel to the meat of something else, but from the milk of the Gospel to the meat of the Gospel. Even Paul, concluding his exposition of the Gospel and preparing to move on to its implications for life, closes his argument in awe and wonder: “Oh, the depths of the riches of the wisdom and knowledge of God! How unsearchable his judgments and his paths beyond tracing out!” (Rom. 11: 33). The wonder of how deep and powerful the Gospel is— especially as it works its way into believing hearts— is well articulated in this Puritan prayer:
BLESSED Lord JESUS,E— Evangelism The Gospel is food for believers. But it is also the only saving medicine for those who have not yet believed. And we are compelled by the love of Christ to declare this Good News to all people. St. Francis of Assisi told his friars not to preach unless they had permission to do so. But, he added, “Let all the brothers, however, preach by their deeds.” Francis’s words have often been paraphrased along these lines: “Preach the Gospel always; use words when necessary.” The fact is that words are necessary, every time. We are always witnesses to the Gospel (Acts 1: 8) and, as witnesses, we shall be called upon to testify. When we are, we must be sure to get the message of the Gospel right for there are many counterfeit “Gospels” in the world.
No human mind could conceive or invent the Gospel.
Acting in eternal grace, thou art both its messenger and its message,
lived out on earth through infinite compassion,
applying thy life to insult, injury, death,
that I might be redeemed, ransomed, freed.
Blessed be thou, O Father, for contriving this way,
Eternal thanks to thee, O Lamb of God, for opening this way,
Praise to thee, O Holy Spirit,
for applying this way to my heart.
Glorious Trinity, impress the Gospel on my soul,
until its virtue diffuses through every faculty;
Let it be heard, acknowledged, professed, felt.
F— Fidelity Faithfulness to the true Gospel calls for ongoing study and obedience. It calls as well for watchfulness, lest false Gospels be introduced. The battle against counterfeit Gospels has always been part of church life. Even in the first century Paul battled against such, as did Peter and Jude and John. Like Paul we must be resolved that we will tolerate no other “Gospel,” even if it comes from a heavenly angel or springs from our own imperfectly sanctified hearts, and we should expect the same fidelity from those with whom and to whom we minister (Gal. 1: 6– 9). Only a constant learning and reviewing of the Gospel can ensure that we will be astute enough to separate the chaff from the wheat.
G— Grace We need to continually learn and teach the Gospel because Gospel-centricity assures and propels us toward grace-centricity. When we swerve from the Gospel we lapse into either antinomianism30 or legalism. Neither can offer the true beauty or savor of Christ. To be in the presence of individuals or congregations who are not grace-centered is enervating and exasperating. Let us then learn and relearn the glorious Gospel that we may ever stand fast in the true grace of God (1 Peter 5: 12) and may indeed “grow in grace and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forevermore. Amen” (2 Peter 3: 18).
H— Hope We focus on the Gospel also because it is the source of our hope. In face of the brokenness that fills the world around us and rises up within our own hearts, what hope do we have? Apart from the Gospel we have none. But in the Gospel is a great and steadfast hope, and from this hope spring forth faith and love sufficient for each day (Col. 1: 5). Diminished “Gospels” may promote, on the one hand, easy believism or, on the other hand, may put the burden of salvation back on human shoulders rather than locating and leaving it in the hand of God. These deviations can offer no certain hope. The glorious Gospel is a blessed hope indeed (Titus 2: 13), an anchor for the soul (Heb. 6: 19). Christ in us is the hope of glory (Col. 1: 27). This is the hope held out in the Gospel (Col. 1: 23). With such a hope fixed within our hearts— based upon the certainty that God has made us his children and the confidence that we will be with Christ and like him forever— we long for and labor toward becoming more like him even now (1 John 3: 1– 3).
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