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My friend David Zahl and the folks at Mockingbird Ministries have been gracious enough to invite me to be a part of their NYC conference later this week where I will do a dialogue with Fleming Rutledge. As readers of the blog and listeners to the podcast already know, Fleming Rutledge is both my preaching muse and my back-up wife.

Taking the theme of the conference as my cue, I’ve chosen the following as springboard quotes off of which I’ll dialogue with Fleming. Thought I’d share them here as they’re golden.

Here they are:

“Religion does not define all human beings on the same level of need before God. Religion may see everyone on the level of spiritual potential, yes; but this is precisely what the gospel does not, because the gospel is not about human potential.”

 

“For all their various biblical resonances, there is something missing in the social justice gospel and its close cousin, liberation theology…they’re not inclusive enough.”

 

“The destructive separations and divisions among us…demand an apocalyptic interpretation of the Bible…for it, with its stress on the common plight of all humankind, is the one thing that unites scripture and binds us together.”

 

“The radicality of the statement ‘circumcision is nothing’ is almost unthinkable…the end of the Law is as close as anything to the revolutionary leveling of all human social organizations.”

“We must not let the idea of inclusiveness be wrested away from us. The gospel of the justification of the ungodly is more inclusive than anyone who does not know scripture could imagine.”

 

“Christian social action arises out of the radical breaking down of distinctions, not the introduction of new distinctions. This radical breakdown is expressed most succinctly in Paul’s crucial words: ‘Christ died for the ungodly.’”

 

“God loves everybody…the Golden Rule… no one who cares about God’s justice can be satisfied with those. Nothing will do but this Word: Christ died for the ungodly.”

Having received a steady diet of Gospel from our summer sermon series through Romans, I stumbled upon Law and Gospel: A Theology for Sinners and Saints by David Zahl et al. I encourage you to check it out. It’s slim and digestible.

The book concludes with a spot-on, convicting (for me), and helpful guide to distinguish whether what you’re hearing in church is Law or Gospel.

The distinction between law and gospel is the highest art in Christendom
–Martin Luther

Zahl writes:

“A strong belief of Luther, and those who follow in his footsteps, is that people should not be enticed to church by the Gospel and then, after believing, turn toward self-improvement. The Law always kills, and the Spirit always gives life. This death and resurrection of the believer is not a one-time event, but must be repeated continually: It is the shape of the Christian life. On Sundays, therefore, some form of the Law is ideally preached to kill, and the Gospel to vivify—“the letter kills, but the Spirit gives life” (2 Cor 3:6). But in many situations, the Law is mistakenly preached to give life, on the assumption that the believer, unlike the new Christian, has the moral strength to follow the guidelines.

This leads to burnout, often producing agnostics or converts to Eastern Orthodoxy. Words like ‘accountability’ or ‘intentionality,’ for example, are sure signs that the letter, rather than the Spirit, is being looked to for life. To help distinguish this form of misguided Law from the Gospel, here’s a handy guide:

1. Listen for a distortion of the commandment: Anytime a hard commandment is softened, such as “Be perfect” (Mt 5:48) to “just do your best,” we’re looking to the Law, not the Gospel, for life.

2. Discern the balance of agency: If you’re in charge of making it happen, it’s misguided Law. If God’s in charge, it’s Gospel. If it’s a mixture, it’s Law.

3. Look for honesty: If you or others either seem ‘A-okay’ or ‘struggling, but…,’ then likely it’s because the Old Adam is alive and well (there will also be a horrible scandal in the next three months). If people are open and honest about their problems, such freedom shows the Gospel is at work.

4. Watch for exhaustion: If the yoke is hard and the burden heavy week after week, then the letter’s probably overpowering the Spirit.

5. Examine the language: If you hear ‘If… then,’ ‘Wouldn’t it be nice…,’ ‘We should all…,’ or anything else that smacks of the imperative voice, it’s implicit works-salvation. If you hear the indicative voice—‘God is…,’ ‘We are…,’ or ‘God will…’—then it’s probably Gospel.

6. Watch for the view of human nature, or anthropology: If human willpower, strength, or effort are being lauded or appealed to, it’s Law. High anthropology means low Christology, and vice-versa.

7. Finally, keep an eye out for the ‘Galatians effect,’ summarized by St. Paul:

Did you receive the Spirit by doing the works of the law or by believing what you heard? Are you so foolish? Having started with the Spirit, are you now ending with the flesh? Did you experience so much for nothing?—if it really was for nothing. Well then, does God supply you with the Spirit and work miracles among you by your doing the works of the law, or by your believing what you heard? (Gal 3:2-5)

If how you’re approaching or being told to approach Christianity now feels different from “believing what you heard,” we’re in Galatians territory. Christianity is Good News, and it never ceases to be Good News.”