Category Archives: Christ & Culture

“The safe-guard of Christ’s Church” by J.C. Ryle

“That old enemy of mankind, the devil, has no more subtle device for ruining souls than that of spreading false doctrine. ‘A murderer and a liar from the beginning,’ he never ceases going to and fro in the earth, ‘seeking whom he may devour.’

Outside the Church he is ever persuading men to maintain barbarous customs and destructive superstitions. Human sacrifice to idols,—gross, revolting, cruel, disgusting worship of abominable false deities,—persecution, slavery, cannibalism, child-murder, devastating religious wars,—all these are a part of Satan’s handiwork, and the fruit of his suggestions. Like a pirate, his object is to ‘sink, burn, and destroy.’

Inside the Church he is ever labouring to sow heresies, to propagate errors, to foster departures from the faith. If he cannot prevent the waters flowing from the Fountain of Life, he tries hard to poison them. If he cannot destroy the medicine of the Gospel, he strives to adulterate and corrupt it. No wonder that he is called ‘Apollyon, the destroyer.’

The Divine Comforter of the Church, the Holy Ghost, has always employed one great agent to oppose Satan’s devices. That agent is the Word of God.

The Word expounded and unfolded, the Word explained and opened up, the Word made clear to the head and applied to the heart,—the Word is the chosen weapon by which the devil must be confronted and confounded.

The Word was the sword which the Lord Jesus wielded in the temptation. To every assault of the Tempter, He replied, ‘It is written.’

The Word is the sword which His ministers must use in the present day, if they would successfully resist the devil.

The Bible, faithfully and freely expounded, is the safe-guard of Christ’s Church.”

–J.C. Ryle, Knots Untied: Being Plain Statements on Disputed Points in Religion (London: William Hunt and Company, 1885), 347–348.

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“God’s excellent gifts” by John Calvin

“Whenever we come upon these matters in secular writers, let that admirable light of truth shining in them teach us that the mind of man, though fallen and perverted from its wholeness, is nevertheless clothed and ornamented with God’s excellent gifts.

If we regard the Spirit of God as the sole fountain of truth, we shall neither reject the truth itself, nor despise it wherever it shall appear, unless we wish to dishonor the Spirit of God.

For by holding the gifts of the Spirit in slight esteem, we contemn and reproach the Spirit himself. What then? Shall we deny that the truth shone upon the ancient jurists who established civic order and discipline with such great equity?

Shall we say that the philosophers were blind in their fine observation and artful description of nature? Shall we say that those men were devoid of understanding who conceived the art of disputation and taught us to speak reasonably?

Shall we say that they are insane who developed medicine, devoting their labor to our benefit? What shall we say of all the mathematical sciences? Shall we consider them the ravings of madmen?

No, we cannot read the writings of the ancients on these subjects without great admiration. We marvel at them because we are compelled to recognize how pre-eminent they are. But shall we count anything praiseworthy or noble without recognizing at the same time that it comes from God?

Let us be ashamed of such ingratitude, into which not even the pagan poets fell, for they confessed that the gods had invented philosophy, laws, and all useful arts.

Those men whom Scripture calls ‘natural men’ (1 Cor. 2:14) were, indeed, sharp and penetrating in their investigation of inferior things.

Let us, accordingly, learn by their example how many gifts the Lord left to human nature even after it was despoiled of its true good.”

–John Calvin, Institutes of the Christian Religion (ed. John T. McNeill; trans. Ford Lewis Battles; vol. 1; The Library of Christian Classics; Louisville, KY: Westminster John Knox Press, 2011), 2.2.15: pp. 273–275.

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“Finally alive” by John Piper

“If your heartache is for your own personal change, or for change in your marriage, or change in your prodigal children, or in your church, or in the systemic structures of injustice, or in the political system, or in the hostilities among nations, or in the human degradation of the environment, or in the raunchiness of our entertainment culture, or in the miseries of the poor, or in the callous opulence of the rich, or in the inequities of educational opportunity, or in arrogant attitudes of ethnocentrism, or in a hundred areas of human need caused by some form of human greed– if your heart aches for any of these, then you should care supremely about the new birth.

There are other ways of shaping culture and guiding behavior. But none so deep. None so far-reaching. None so universally relevant. None so eternally significant.

Someday, at the return of the Lord Jesus, the world will be made new. The kingdom of God will come fully. Jesus Himself will be the great all-satisfying Treasure in that new and beautiful earth. But not everyone will enjoy it.

‘Truly, truly,’ Jesus said, ‘unless one is born again He cannot see the kingdom of God’ (John 3:3). Jesus is the way, the truth, and the life (John 14:6). Until we come to Him, we will not have life. Not now. Not ever. God gives eternal life, and this life is in His Son (1 John 5:11).

Whoever has the Son has life (1 John 5:12). His word is reliable: ‘Come to Me that you may have life’ (John 5:40). If you come, you will be truly, invincibly, finally alive.”

–John Piper, Finally Alive: What Happens When We are Born Again (Geanies House, Fearn, Scotland, UK: Christian Focus, 2009), 191-192.

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“The illumination of the gospel” by Lesslie Newbigin

“Once again it has to be said that there can be no going back to the ‘Constantinian’ era.

It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel.

But that will only happen as and when local congregations renounce introverted concern for their own life, and recognize they exist for the sake of those who are not members, as sign, instrument, and foretaste of God’s redeeming grace for the whole life of society.”

–Lesslie Newbigin, The Gospel in a Pluralist Society (London: SPCK, 1989), 232-233.

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“The church is something beautiful” by Francis Schaeffer

“One cannot explain the explosive power of the early church apart from the fact that they practiced two things simultaneously: the orthodoxy of doctrine and orthodoxy of community in the midst of the visible church, a community which the world could see.

By the grace of God, therefore, the church must be known simultaneously for its purity of doctrine and the reality of its community. Our churches have so often been only preaching points with very little emphasis on community. But the exhibition of the love of God in practice is beautiful and must be there.

We have, then, two sets of parallel couplets: (1) the principle of the purity of the visible church, and yet the practice of observable love among all true Christians; and (2) the practice of orthodoxy of doctrine and observable orthodoxy of community in the visible church.

The heart of these sets of principles is to show forth the love of God and the holiness of God simultaneously. If we show either of these without the other, we exhibit not the character, but a caricature of God for the world to see.

If we stress the love of God without the holiness of God, it turns out only to be compromise. But if we stress the holiness of God without the love of God, we practice something that is hard and lacks beauty. And it is important to show forth beauty before a lost world and a lost generation.

All too often people have not been wrong in saying that the church is ugly. In the name of our Lord Jesus Christ, we are called upon to show a watching world and to our own young people that the church is something beautiful.

Several years ago I wrestled with the question of what was wrong with much of the church that stood for purity. I came to the conclusion that in the flesh we can stress purity without love or we can stress the love of God without purity, but that in the flesh we cannot stress both simultaneously.

In order to exhibit both simultaneously, we must look moment by moment to the work of Christ, to the work of the Holy Spirit. Spirituality begins to have real meaning in our moment-by-moment lives as we begin to exhibit simultaneously the holiness of God and the love of God.”

–Francis Schaeffer, “The Church Before the Watching World” in The Church at the End of the Twentieth Century in The Complete Works of Francis A. Schaeffer: A Christian Worldview, Volume Four, A Christian View of the Church (Wheaton, IL: Crossway, 1982), 152.

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“Jesus is complex” by Stephen J. Nichols

“In the area of Christology we need not shrink back from complexity. Jesus comes to us primarily in complexity. He is the God-man, fully human and fully divine in one person. That’s a statement packed with tension. And the temptation is to release the tension.

This tension is not restricted to theological statements but extends to the actions of Jesus. He is both friend of sinners and righteous Judge, extending both mercy and wrath. Jesus is surprising and unpredictable; He is faithful, demanding, chastising and rebuking, yet loving.

In His person and His actions, Jesus is complex; reducing Him does not help but harms… A reduced Christ is less than the Christ of Scripture.”

–Stephen J. Nichols, Jesus Made in America (Downers Grove, IL: InterVarsity Press, 2008), 226.

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“Without this transcendent Word” by David F. Wells

“The issue of inerrancy basically focuses on the nature of the Bible. It is entirely possible for those who have sworn to defend the concept of biblical inerrancy to function as if they had no such Word in their hands.

Indeed, it happens all the time. And the sad fact is that while the nature of the Bible was being debated, the Bible itself was quietly falling into disuse in the church.

Without this transcendent Word in its life, the church has no rudder, no compass, no provisions. Without the Word, it has no capacity to stand outside its culture, to detect and wretch itself free from the seductions of modernity. Without the Word, the church has no meaning.

It may seek substitutes for meaning in committee work, relief work, and various other church activities, but such things cannot fill the role for very long. Cut off from the meaning that God has given, faith cannot offer anything more by way of light in our dark world than what is offered by philosophy, psychology, or sociology.

Cut off from God’s meaning, the church is cut off from God; it loses its identity as the people of God in belief, in practice, in hope. Cut off from God’s Word, the church is on its own, left to live for itself, by itself, upon itself.

It is never lifted beyond itself, above its culture. It is never stretched or tried. It grows more comfortable, but it is the comfort of anaesthesia, of a refusal to pay attention to the disturbing realities of God’s truth.”

–David F. Wells, God in the Wasteland: The Reality of Truth in a World of Fading Dreams (Grand Rapids: Eerdmans, 1994), 150.

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