Category: Gospel Centered

Eternal Security: Perseverance or Preservation?

~ fundyreformed ~ 2 Comments

previously in this series–part 1, part 2, “The Sinner’s Prayer Problem” (part 3), part 4

This is my fifth post in a series on Man-Centered Christianity. Like post #3, this is an excersus or an aside. In the last post, I explained that the Once Saved, Always Saved (OSAS) view of eternal security has contributed to the spread of man-centered Christianity. In this post, I want to develop my view of eternal security a little further, before moving on.

There was a time when I had a list of verses in my soul-winner’s New Testament, which “proved” eternal security. Chief among them was John 10:28 (KJV) “And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand.”

Of course I still uphold this verse–it is quite precious. Jesus preserves His own. We are preserved, yet it is through faith (1 Pet. 1:3-5). God doesn’t preserve us apart from our faith (which is a gift from Him, actually).

The question in the title of this post is a little misleading. It isn’t perseverance or preservation. It’s both. The OSAS view majors on the one over and against the other. The Biblical position, in my view, is that God preserves us, but all true believers will persevere. And further, believers must persevere.

In discussing this, let me delve into a few passages at some length. Hopefully that will help explain this teaching, as well as validate it. (I know just how foreign this can sound to sincere, Bible-loving, yet steeped-in-tradition, people!)

1 Corinthians 9:23-10:14

I do it all for the sake of the gospel, that I may share with them in its blessings. Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.

I want you to know, brothers, that our fathers… all drank of the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. Now these things took place as examples for us, that we might not desire evil as they did…. We must not put Christ to the test, as some of them did and were destroyed by serpents, nor grumble, as some of them did and were destroyed by the Destroyer…. Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. Therefore let anyone who thinks that he stands take heed lest he fall…. Therefore, my beloved, flee from idolatry.

If you didn’t read the above verses, please go back and read them. A clear theme should emerge. Serious sin, has eternal consequences. We know from Hebrews 3 & 4, that the people referred to as “overthrown in the wilderness”, were actually not elect, they were unsaved–full of unbelief. Paul uses their example to warn professing believers, including himself. We should all take heed lest we fall, especially if we think we stand. Notice also how specifically the OT people are said to have followed Christ, and put Christ to the test. This is not some stretch for Paul, this example fits us, who also follow Christ.

With this context, the ending verses of chapter 9 take greater focus. See how Paul is doing all things for all men, so that he “may share with them in [the gospel’s] blessings”? The blessings of the gospel are in view with the prize that we run to obtain. Again, the wreath (or crown) we are running to obtain is imperishable. The fierce concern Paul has to obtain this crown argues that it is not some optional extra, not merely “rewards”, but imperishable life–the blessing of the Gospel–itself. Notice also the word “disqualified”. Every other use of the word in the New Testament (Rom. 1:28; 2 Cor. 13:5,6,7; 2 Tim. 3:8; Tit. 1:16; & Heb. 6:8) is in the context of people apostasizing from Christianity altogether. The word was translated “reprobate” in the KJV. It carries the meaning of not passing the test. In the immediately following context, we should expect to understand that test not as one to see if we get an optional crown, but a test to see if we do not get “destroyed by the Destroyer”.

Philippians 3:7-14

But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith–that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.

Notice the forceful and clear language here. Paul is saying he is suffering and fighting and giving everything up in order to gain Christ. This is not to gain extra rewards, or a more intimate knowledge of him. But Paul is presently counting everything as loss (notice the Greek present tense in verses 8ff., this connotes continual action) “in order to be found in him” with the righteousness that comes from God. That sounds like salvation. Notice also his words in vs. 11: he is striving if at all possible to “attain the resurrection from the dead”. Paul does not presume that because of past successes he certainly will reach the resurrection. He holds out the possiblilty that he might not make it at all. This is why he works so earnestly.

He could have said, so I might attain extra wonderful rewards for me. But he didn’t. He is saying he is working otwards the final consummation of his salvation. And he reitirates and stresses this point. “I haven’t already obtained this”, “I’m not already perfect”, “I am pressing forth to make this my own”, “I press toward the goal of the upward call”.

1 Timothy

For a fascinating study, trace each occurrance of the word “faith” in 1 Timothy, and see what Paul’s message about faith is, in that book. Consider his primary exhortations are for Timothy to have a “sincere faith” (1:5):

This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. (1:18-19a)

But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called…. (6:11-12a)

O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” for by professing it some have swerved from the faith. (6:20-21a)

Do OSAS people talk like Paul does in saying “take hold of eternal life”? “Fight the good fight of faith”! Some might, but most don’t. They view saving faith in the past tense. Other kinds of faith are needed for victory, and other optional Christian experiences, but the fight of faith, whereby we lay hold on eternal life, doesn’t make sense in that theology.

And if that doesn’t make sense consider how often Paul, in this one epistle, stresses that people can depart from the faith.

  • people swerve from “sincere faith” (1:5-6)
  • Hymenaeus and Alexander “made shipwreck of their faith” (1:19)
  • “in the latter times some will depart from the faith” (4:1)
  • those who don’t provide for their family have “denied the faith and [are] worse than [unbelievers]” (5:8)
  • certain widows’ passions might “draw them away from Christ” leading them to “[abandon] their former faith” (5:11-12)
  • The craving of the “love of money” leads some to “[wander] away from the faith and [pierce] themselves with many pangs” (6:10)
  • some follow after so-called knowledge and thus “[swerve] from the faith” (6:20)

Against this backdrop of teaching, Paul’s words in 2 Timothy carry new meaning:

I have fought the good fight, I have finished the race, I have kept the faith. (2 Tim. 4:7)

1 John 2:19

This brings us to the key to this whole issue: 1 John 2:19.

They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.

This verse is explicitly teaching us how we are to view those who depart from the faith–those who had faith, but unlike Paul, did not keep it. Well-meaning Arminians point out the warning passages in Hebrews along with many of the passages I’ve discussed in the last couple posts, and conclude that such persons have lost their salvation. But 1 John 2:19 speaks differently.

John tells us those who leave were never truly “of us”. They weren’t genuinely saved. Paul told the Ephesian elders that from themselves, wolves would spring up (v. 29-30). It is not that lambs became wolves, but that the wolves had “crept in unnoticed” (Jude 4). Jesus told of those who had professed Christ, but of whom Jesus said he “never knew” them (Matt. 7:21-23). Jesus didn’t know them when they were saved, and then forget them. He didn’t drop them out of his hand (John 10:28). He had never known them.

Hebrews 4:9-16

To conclude, let’s look at Hebrews 4:9-16. The context is similar to 1 Cor. 10. The hard-hearted Israelites are in view, and the author of Hebrews has told us they did not enter into the promised rest, due to their unbelief. Now here is our text.

So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword… Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses… Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

Notice how “the same sort of disobedience” is potentially possible for us. So we need to strive to enter that rest. Yet such striving is really a resting from our works. This is all possible because of the Word–our Great High Priest. We can come for mercy and help. We have a throne of grace, to run to.

The race set before us, was already run by Jesus. We keep our eyes on him (Heb. 12:1-2). Perseverance means we need to keep going, keep trusting, keep depending on our Savior. We never give up, we don’t presume that we’ve arrived. We keep our nose in the Book. And when we are near the point of despair because of our sin, we run to throne of Grace and are reminded of our Glorious and Sympathetic Priest.

Perseverance is not some secret works-based salvation. It is allowing God to work in us that which is well pleasing in His sight (Phil. 2:12-13). May Christ be our focus and our stay. May God help us all to press on and grow to love Jesus more.

For further helpful links on this subject, I refer you to the previous post.AddThis Social Bookmark Button

Man-Centered Christianity (part 4)

~ fundyreformed ~ 6 Comments

previously in this series–part 1, part 2, “The Sinner’s Prayer Problem” (part 3)

In the posts above, I have introduced the problem of Man- centered Christianity, and begun exploring how the problem became so widespread in the American evangelical Church today. Part 3 was an aside, focusing on the problem of the “sinner’s prayer”–a method which has contributed in part to the problem of man-centeredness in Christianity. Before I continue, it might be good to review what it is I’m addressing in these posts.

Much like the problem of going to church for ourselves, man-centeredness results in a blurring of the distinction between the church and the world. God is important, church is my thing, but my life is, well my life.

I read the following quote in John Piper’s book The Legacy of Sovereign Joy (pg. 118):

“I suddenly saw that someone could use all the language of evangelical Christianity, and yet the center was fundamentally the self, my need of salvation. And God is auxiliary to that….I also saw that quite a lot of evangelical Christianity can easily slip, can become centered in me and my need of salvation, and not in the glory of God.” “” quoted in Tim Stafford, “God’s Missionary to Us” , Christianity Today, Dec. 9, 1996.

When church is all about us, that’s a problem. And today, the Bible has become a guidebook on how we can have a great life. Church is important, but not particularly vital. It’s sort of an optional extra which adds benefit to your life, but sometimes the cost can be a pain.

Theologically, God loves us, because we are so important and special to Him. That’s why Jesus died for all, He had to do what he could for us, you know.

How did we get here?

In part, the sinner’s prayer and other techniques for getting people to receive Christ are to blame. Of course many have legitimately been saved using these methods, but the methods subtly shift the focus from God to man. Whereas in the past evangelists majored on declaring the gospel faithfully, and letting the Holy Spirit work, today we encourage people to do something: pray a prayer, walk an aisle, etc. Then we pronounce them saved.

This leads me to today’s post: the common understanding of eternal security has contributed to this problem. Once saved, always saved–this idea has helped further the inordinate focus on man in today’s Church.

Here’s how it goes. A preacher attracts someone into the church by highlighting how Jesus can add purpose to their life. He gets the convert to settle his guilt problem and his anxiety over a possible eternity in Hell by promising the convert full salvation if he only prays the sinner’s prayer. After jumping through that hoop, the convert is then told he can never lose salvation. It’s free, and God’s not a liar.

The convert then is exhorted as to his obligations to love and follow God, because of all God did for him. So a dutiful following of Jesus often happens. And since worship is fun [or maybe the people are], the convert may stay around a while. Of course since, the convert’s personal value was what made the gospel important, so its natural for him to expect the other messages of the church to practically benefit his life and help him. However, the convert may eventually lose interest in church, or fall out of sorts with this or that friend. Since God wasn’t central, its easy to not look back–especially since the convert, if he knows anything, knows he has “fire insurance”.

Because security is taken for granted, the convert has no need to continue believing and trusting Jesus. He may love Jesus because of how he feels now; but with a change of feeling, the love might vanish as well. What God wants, and who God is, is sort of removed from the convert’s experience. He might learn to appreciate God’s perspective, but ultimately his own personal interests matter most.

Now I must make myself clear: the above scenario often does not happen. Often those who hold to this idea of eternal security still go on to live holy lives with genuine love for Christ. Many of these people are not man-centered at all.

Still, this understanding is wrong. The idea that just praying a prayer makes you eternally secure if very wrong. And if you’ve ever talked to backslidden converts, you will hear that they subscribe to this view. Even preachers have said that there’s nothing you can do once saved, to lose your salvation. And this can overtly encourage a very licentious lifestyle.

So, “eternal security” is wrong???

No, I’m not saying that true believers aren’t eternally secure. Don’t get me wrong, please. I am saying that the historic belief of the orthodox Church does not jive with a “once saved, always saved” (OSAS) mentality. Historically, emphasis has been on the perseverance of the saints not on their preservation. The saints are preserved, but all true saints, will persevere–they will not finally fall away.

The problem with OSAS is that it flies in the face of such clear Biblical warnings as:

  • “He has now reconciled [you]… in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard…” (Col. 1:22-23)
  • “…the gospel… which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you–unless you believed in vain.” (1 Cor. 15:1-2)
  • “…and we are his house if indeed we hold fast our confidence and our boasting in our hope.” (Heb. 3:6)
  • “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God…For we share in Christ, if indeed we hold our original confidence firm to the end.” (Heb. 3:12, 14)
  • “If you abide in my word, you are truly my disciples.” (Jn. 8:31b)
  • “But the one who endures to the end will be saved.” (Mk. 13:13b)
  • “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” (Rom. 8:13)
  • “…in due season we will reap [eternal life (see 6:8)], if we do not give up.” (Gal. 6:9)
  • “Strive for… the holiness without which no one will see the Lord.” (Heb. 12:14)
  • “faith apart from works is dead” and “can that faith save him?” (James 2:26 with 2:14)
  • “And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.” (Heb. 6:11-12)
  • “…they believe for a while, and in time of testing fall away.” (Luke 8:13b)

The last verse above coupled with 1 Thess. 3:5, teach that faith might not last. 1 Cor. 15:2 teaches that belief could be in vain. Jesus warned against those who professed to know Christ but didn’t in Matt. 7:21-23, and he testified to the need for perseverance to the end in Luke 21:34-36. This is why the Scripture encourages us to “examine [ourselves], to see whether [we] are in the faith” (2 Cor. 13:5a) and to “make our calling and election sure” (2 Pet. 1:10).

I have more to say on this important point, and I’ll come back to it in the next post. I will leave you with a few earlier posts of mine which will help you understand what exactly I’m saying, and why I think it is Biblical.

Also, this external link, provides some excellent reasons why God would put such warnings in Scripture, even though all of the elect will certainly persevere (John 10:27-30, 1 Pet. 1:3-5).

The “Sinner’s Prayer” Problem

~ Bob Hayton ~ 50 Comments

** this is part 3 in a series on man-centered Christianity, see part 1 & part 2.

Now I lay my fears to sleep
I prayed, now the Lord must keep.
Nothing to lose, everything to win
I prayed the prayer, now I’m in.

The above prayer is patently absurd. Yet many actually do think that praying the sinner’s prayer is what guarantees they will be saved. God’s hand is forced. Rom. 10:13 obligates Him to keep His promise. They have “called upon the name of the Lord”, and He must save them.

Often people are encouraged to give Jesus a try. Commit yourself to Jesus and you will enter a brand new and exciting life! It only takes a few minutes, don’t you want to know that you will spend eternity in Heaven? Just pray this prayer and mean it, and on the authority of the Bible I guarantee you will be saved! Come on, what have you got to lose?

Anyone will have to admit that this is extremely common. Some form of the above appeal commonly ends most evangelical messages. It is often employed at the end of 1-on-1 witnessing conversations. But put yourself in the shoes of the lost person. The promises of life change sound pretty good. I would like to be accepted and these people are really nice, after all. What would it hurt? Sure, I’ll pray this prayer.

Or think of the Hindu: I want to have the gods accept me. This Jesus must be a powerful god. If I can appease him, I’ll surely be better off. I’ll pray to him and worship him, just like my family worships their god of choice.

Or what about the Catholic: I pray to Mary all the time for acceptance. I never knew you could actually be sure of heaven. I’m not sure how this works, but maybe it will add to the merits my efforts have been giving me. I receive Jesus at communion, receiving him in this prayer makes sense. I hope this works, maybe I won’t have to keep going to confession. Here goes.

wingprayer.jpgMany are simply building their spiritual lives on a wing and a prayer. They enter Christianity as if it were a club. They pray the prayer and gain acceptance. They hear messages about how they are to feel about themselves and about various Christian ethical concerns. They give to charity, and dress nicely for their church gatherings. They feel generally good about themselves, and if they doubt their salvation, they are often assured on the basis of having prayed the prayer, that God will save them, because He doesn’t lie. Doubt is of the devil, after all.

Certainly there are many examples of those who have savingly believed at the time of their sinner’s prayer experience. Many are genuinely converted and trust in Jesus alone, even though they employed a sinner’s prayer. I want to be careful as I critique this popular method. But please consider the following.

1) No one in the NT is ever instructed to pray for salvation, or to pray “to be saved”.

2) The Bible witness is clear: believing Jesus saves you. So then, as I’ve wondered before, what would the “sinner’s prayer” do? Only those who believe in Christ will even pray the prayer and mean it. If the belief is what saves, why is the prayer framed in such a way as to imply that the asking is what saves? Does asking for salvation save, or does believing Christ alone save?

3) Rom. 10:13 in context does not teach that a prayer for salvation results in salvation.

Rom. 10:13-14 “For everyone who calls on the name of the Lord will be saved. But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard?”

This is absolutely clear, before the “call” there must be faith. How can they “call” if they haven’t believed?

4) Why is “call on the name of the Lord” so quickly assumed to be “called out unto the Lord for salvation”? There is no object of the prayer in view in the text. In fact, if you trace the concept of calling on the name of the Lord, you will find something completely different. Let’s do that quickly.

1 Cor. 1:2 speaks of the saints as being “those who in every place call upon the name of our Lord Jesus Christ”. 2 Tim. 2:22 also speaks of “those who call on the Lord from a pure heart”. In both of these places the idea is used as a descriptive term for those who are worshippers of Jesus. This again is seen in Acts 9:14. Also, “call” is a continuous present tense idea — not those who did call (for salvation), but those who do call.

The NT use follows a pervasive OT usage of this idea. In the OT the phrase is often used of praying to God in specific circumstances for help, but it also refers to a general concept of worship: “I will call upon the Lord…”. The wicked are those who do not call on the Lord (Ps. 14:4), but the righteous do. Sometimes God delivers them physically or spiritually after their calls for help (Ps. 116:13) and other times God’s deliverance provides the impetus for the believers to call upon him (Ps. 80:18). In one sense, calling is what believers do — they come to God for help. But in another, it is who they are, they are worshippers who call upon their God.

Everyone, then, who calls on God, who is a worshipper of God, who worships God now and continually, all of these can expect ultimate salvation. “Salvation” is often referring to ultimate salvation or glorification, not justification, remember.

5) Rom. 10:9 is also not a formula for salvation. Merely saying “Jesus is Lord” does not save. Vs. 9 follows the order of the OT quote given in vs. 8 (“The word is near you, in your mouth and in your heart”). Vs. 10 seems to explain the logical or chronological order: belief is first, which brings justification; confession follows that, even as ultimate salvation follows justification.

6) The concept of asking Jesus in one’s heart is also unbiblical and unhelpful. See this booklet [PDF] by Pastor Dennis Rokser of Duluth Bible Church. Or this article by Todd Friel, of Way of the Master Radio.

7) The repentant publican who says “Lord be merciful to me, a sinner” had his repentant believing heart before he verbalized his prayer. And the thief on the cross changed his mind about Jesus, and ceased railing against him, before he called on him for mercy.

As humans, a prayer is sometimes inevitable. We may feel like we need to do something. We will pray to be saved and forgiven, but Scripture testifies that it is faith that saves. Requiring a prayer or encouraging someone to ask for salvation, muddles the waters and can potentially confuse matters. Enduring faith in the substitutionary Lamb of God is what saves. Trusting a personal act (praying) doesn’t. Worse, this theology can lead to a wrong assumption that even unrepentant faith can demand things of God.

I understand that there may be questions and difficulty in accepting what I’ve said here. I welcome further interaction in the comments. This post is sort of an aside from my current series on man-centered Christianity. I think the self-centered focus that the sinner’s prayer promotes is a contributing factor in the pervasive problem of man-centeredness in the church. In the next post, we will show how a wrong view of eternal security is likewise contributing to this problem. Then we will be ready to see what a God-centered view really is.AddThis Social Bookmark Button

Man-Centered Christianity (part 2)

~ Bob Hayton ~ 16 Comments

** first read part 1

Jesus is our buddy, and God is our friend. Christ is hip, and church is cool. This sentiment is alive and well in today’s American Christianity, along with: God has a special plan for your life. You are very special to Him.

The problem with the Church today is that we are using God. Like Aladdin, we depend on our genie to help us live a meaningful and happy life. Afraid of hell, or guilty over sin? Pray a prayer, and Jesus takes care of it. Worry on the job, stress in your family situation? The Bible has the answer, its God’s guidebook for life. Longing for true acceptance and love? No one loves you like Jesus does! In the church we all love each other and look out for one another.

It takes a trained eye, but do you see how the above concerns all center around self and self-esteem? Perhaps its no wonder, then, that Jesus is also offered among evangelicals today, as one who can guarantee that you will get what you want, that you will get rich, that you will prosper, or that you will be healed.

How did we get here? Man-Centered Methodology including the Sinner’s Prayer

I suppose that there have always been such errors in the Church, after all we are human. But with the rise of the revivalist movement in the 1800s, an emphasis was placed on crafting evangelistic appeals tailored to the likes and dislikes of the audience. Charles Finney invented the altar call, and appealed to the human free will to come forward and make a commitment to Christ. Later evangelists continued to employ pragmatic methods in a largely parachurch context as they drew ever larger crowds together in large mass meetings around the country, and the world.

The pledge a new convert would make eventually was replaced by a prayer. And under Billy Sunday, the prayer was changed into the modern “sinner’s prayer”. Never before in the history of the church had such a method been used. Now sinners were directed to pray for personal salvation, rather than given counsel and encouraged to believe and thereafter commit/pledge to follow Christ with all their being. This subtle change in methodology, like the many that preceded, became a new tradition that bound countless evangelists and ministers for generations to follow.

From a personal prayer for salvation, the “sinner’s prayer” became employed en masse. Crowds were instructed to repeat this prayer if they wanted to be saved. And then came the religious tracts, which today overwhelmingly call for a prayer to be repeated. These prayers have given assurance to thousands, and have transformed our modern view of salvation.

While Scripture speaks of those who are “being saved”, most evangelicals view salvation in the past tense. While past evangelists exhorted converts to continue steadfastly in the faith, modern-day converts are promised that even the most damaging sins will not result in the loss of your salvation — the salvation they “received” upon their just completed recitation of the “sinner’s prayer”. Today, multitudes struggle over whether they “said the right words”, or truly “meant it”. And assurance is often given based on Rom. 10:13 and whether the person remembers a “time and a place” when they accepted Christ.

Whereas before converts would often come from churches where they had heard countless Scriptural sermons, and been given personal Scriptural counseling, before finally coming to repentance, today’s converts are given a few (often very few) verses, ripped from their context and strung together in the form of a “Roman’s Road”, or “The Four Spiritual Laws”. Earnest and biblical preaching has sometimes been turned into a well-crafted psychological appeal. Often times seekers are manipulated into just “trying” the prayer, or giving Jesus “a test drive”. In some fundamentalist circles, almost any means is employed to get people to repeat the magical, soul-saving, prayer — including putting a foot in people’s doors so they can’t shut it and so they have to hear the soul-winner’s quick appeal to pray this prayer.

Hold on a second, Bob! Where’s your proof, and aren’t you exaggerating a bit here? I knew someone was thinking that. You were, weren’t you?

In the next few days I will be reviewing a book which offers some historical background and proof for many of my assertions here. I’ll even be having a book give away (so stay tuned!). But at this point, I should insert a caveat. I do not think, that a “sinner’s prayer” experience is necessarily void of any merit. I think countless believers started believing in Christ right around the time they prayed that first prayer. The prayer didn’t save them, faith did; and the prayer was merely a vehicle by which to express their faith.

Problems with the “Sinner’s Prayer”

But at the same time I see some serious problems with this methodology. The “sinner’s prayer” can lead people to trust in an act they did as a means of salvation. They are saved because they prayed and did their part of Rom. 10:13 — they “called”, so God has to “save”. But salvation is not a mere transaction. And often the prayer is merely a recognition that you believe certain facts — the Gospel facts. No one is saved by believing facts, people must repent and trust Jesus alone for salvation.

Further, a “sinner’s prayer” gives people a false hope. Assurance is tied to the act, not to faith. And beyond that, it fosters a point-in-time prevailing view of salvation. It does not encourage people to take seriously the many Biblical warnings for those who do not persevere in faith.

And lastly, the “sinner’s prayer” fosters a self-orientation and a man-centered view of Christianity. Because God died to save people, people are important. I am important. My needs were met by God, so I should thank him and live for him. But still everything centers around me, even God is bowing down to serve me, having done all He could to save my soul.

Looks like these posts are turning into a series. Next time, I will discuss the theology of the “sinner’s prayer”, and Bible arguments against it. Then I will get into a Biblical view of eternal security/perseverance. And finally, Lord willing, I will explain what a God-centered Christianity looks like.AddThis Social Bookmark Button

Man-Centered Christianity?

~ Bob Hayton ~ 15 Comments

Many times labels are a bit self-serving. After all, “I” am God-centered, Gospel-centered, Christ-centered, God-saturated, etc. etc. And of course you aren’t. Oh, and I’m orthodox, my beliefs are historical and Biblical, and Spurgeon agrees with my position! Labels are at the same time helpful. There is an orthodox position. History does matter, and gospel-centered does mean something.

Perhaps an aversion to any kind of theological pride in labels is behind recent blog discussion (by those Phil Johnson calls “post-evangelical”) centering on the question, “Can you be too God-Centered?” While some good points are raised concerning that question, from my vantage point the overwhelming problem in evangelicalism today is that far too many are man-centered.

I don’t want to merely throw out such a label in hopes of scoring points. And I realize no one will be standing in line to claim the label I’m describing here! But this is a very important issue, and I hope I can gain a hearing.

The problem I’m discussing is especially big among strict fundamentalists, yet it’s present among many more liberty-conscious evangelicals. From the TBN-watching Arminians, to even the staunchest, doctrine-loving Reformed — man-centered Christianity finds a home.

It’s sometimes overt, yet often dangerously subtle. And since we are all recipients of Adam’s sin nature (and the pride of our one-time father the devil), we would do well to at least explore whether perhaps we might have slipped into being too man-centered.

“I suddenly saw that someone could use all the language of evangelical Christianity, and yet the center was fundamentally the self, my need of salvation. And God is auxiliary to that….I also saw that quite a lot of evangelical Christianity can easily slip, can become centered in me and my need of salvation, and not in the glory of God.” — quoted in Tim Stafford, “God’s Missionary to Us”, Christianity Today, Dec. 9, 1996.

I read the above quote in John Piper’s book The Legacy of Sovereign Joy (pg. 118), and felt I just had to comment on it. Man-centeredness can be successfully cloaked in a religious and even conservative garb, and therefore it is even more dangerous.

So central to American revivalist evangelicalism, is man’s personal need for salvation. For many — the majority, I would say — in evangelicalism, the need of personal salvation brings them into the church, and is very soon taken care of. Then other needs find central place.

A wide segment of the church today emphasizes the emotional and physical needs of the congregation, straining to serve and help everyone become successful and happy. And another more Biblical (in my opinion) aim centers on the need to live a holy life and obey God’s commands. Serving the poor, reforming one’s own character, contributing to the common good by volunteering and giving to the church, sacrificing to reach the lost, these all are good things which become central. Even in worship, an emphasis on personal tastes and being accepted is quite common. Others stress a personal experience.

The danger in all of this, becomes the tendency to center everything around self. God saved me, so He deserves my love and praise. I want a better life, so I enjoy and benefit from teacher so-and-so’s practical teaching….

This can lead to lives that are not much different from the non-churched. God has a part, but He is not central. The here and now matters an awful lot, as does economical and emotional well-being. Helping each other, and feeling good about ourselves are essential.

But where is the light on the hill? How is this all that different from the world? Do you find a feel-good invitation in Scripture? Come follow Jesus, and there’s no cross to bear, and all your problems get fixed! God loves you so much he did everything just to help you. Shouldn’t you love such a God in return?

The problem with this is that we don’t need a great and glorious God to make it work. Its not all that different from secular health-and-wellness seminars, or the new age movement. Substitute yoga for God and you get about the same thing. Yoga can transform your life and give you real meaning and purpose….

All I’ve done here today has been to introduce the problem. I hope to explore what God-centered Christianity would look like. And I hope to point out how the popular methodology & doctrine concerning salvation has a profoundly negative impact with regards to this problem.

So for now, ask yourself: Am I too man-centered? And please, let me know if you think I’m off base in my assessment that this is 1) a widespread problem, and 2) this is a big problem.AddThis Social Bookmark Button