Solus Christus – Christ Alone
Many Christians in our day, whether liberal or evangelical, declare that there is hope of eternal life apart from explicit faith in Jesus Christ. In fact, according to one survey by George Barna, 35% of America’s evangelical seminary students agreed with the statement, “God will save all good people when they die, regardless of whether they’ve trusted in Christ.”
On this program the hosts will discuss our need to recover the clear theology of a text such as John 14:6 in which Jesus says, “I am the way, the truth, and the life. No one comes to the Father but through me.” Join us on this edition of White Horse Inn, as we continue our new series on “The Solas of the Reformation.”
“Why do we need a divine savior to rescue us if our situation is only that we kind of are losing our way? A lot of people think of it as, we need good directions and there are really good plans out there. There’s Oprah. There is yoga. There’s the Bible. There’s Christian Science. You have all these kinds of things out there and whatever you find that’s helpful for you is great. That assumes — first of all, you have absolutely no problem before God. Your problem is only with yourself. Not that God has a problem with you, but that you have issues that you need to work on. So, you don’t really need God to save you, first of all, from himself, from his own justice by being just and the justifier of the wicked. All you need is kind of a life coach. You need somebody who kind of has some good ideas. And that is where we are today as the church. But what we really need is Christ’s atoning work, his substitutionary, vicarious sacrifice.” – Michael Horton
Term to Learn:
Today’s spirituality is novel in the sense that it is based upon a person’s felt needs, as opposed to an authoritative person or text. Self-expression has become the new form of worship in both traditional and innovative religious practices, rather than a practice of self-denial. This spirituality adopts preference as a means of self-actualization (i.e. a way of becoming the fullest expression of yourself as a human being). The commitments to these preferences are deeply personal and subjective, which results in the expression, “Your own personal Jesus” who neither confronts with his transcendent ‘Otherness’ nor deals in categories of sin, hell, or judgment. Therapy as a model of spirituality has replaced traditional norms due to the secularization of culture (i.e., the cultural shift that has resulted in religious beliefs becoming wholly individualized and disassociated from the social sphere). Divine Providence over mankind has been replaced by the invisible hand of economic forces. Whereas the Almighty beneficent being was previously seen as integral to daily life and well-being, today, he is seen as a cosmic bellhop who comes at our beck and call.
With the loss of life’s ‘center’ by these competing visions of reality, faith has been left only with an interior and subjective expression which allows ‘believers’ to cope with the ‘real world’ science and technology have given them. In the face of this modern nihilism (i.e., the belief that there is no true reality beyond that which is apprehended through the senses), religion has often attempted to fill the vacuum through such therapeutic modes of expression. Even in traditional, conservative contexts orthodox worship and practice may succumb to this mode of spirituality, ultimately leaving little effect upon the practice of the worshipper or in the public square at large. Concrete, external liturgical practices (such as the reading of the law, corporate confession, a declaration of pardon, and corporate supplication) are often displaced by personalized small groups that help believers in their life journey. This is deemed as more ‘relevant’ to the therapeutic man, and an improvement upon the ‘dead rituals’ that don’t speak to the hearts of worshippers. Worship thus becomes a therapy ‘session’ something akin to Alcoholics Anonymous, a place where kindred spirits can hear one another’s stories and help one another cope with their weaknesses and failures, rather than a place of divine judgment and salvation where sinful people meet with a holy God, and through faith in their Savior, by the power of the Holy Spirit, are forgiven for their rebellion, and comforted by the assurance of their salvation. (Timothy W. Massaro, “Therapeutic Spirituality,” WHI [blog], August 10, 2014)
(This podcast is by White Horse Inn. Discovered by Christian Podcast Central and our community — copyright is owned by the publisher, not Christian Podcast Central, and audio is streamed directly from their servers.)