"What three things does the church need most?"

To this question, the renowned Augustine rejoined, "Humility; humility; humility." Another forebear responded, "Doctrine; doctrine; doctrine." No doubt a third so questioned would give a threefold reply of "the Holy Spirit's saving work!''

Actually, when centered on God Triune through Jesus Christ, these three are inseparable: the Holy Spirit, doctrine, humility. For the Spirit is the Spirit of Christ whose prime task is to glorify Jesus (Jn. 16:13-15); true doctrine begins, carries on, and ends in Christ – God's Alpha and Omega (Rev. 1:8; i.e., God's "A" and "Z"); true humility is rooted in, flows from, and returns to, Christ (Phil. 2:5-11).

The Holy Spirit, the doctrines of grace, and authentic humility are best friends. Ultimately, they appear to, abide in, or depart from a church collectively. The Spirit always works by means of true doctrine; and the fruit of the Spirit and doctrine riding in tandem is always humility.

Put another way: The church needs the doctrine of grace and the grace of doctrine. Negatively stated, false doctrine reaps false humility and false spirits.

Hence the paramount need for a church to know and relish doctrine. The generation in a church that departs from Biblical doctrine will bequeath to its rising generation false spirits, false truths, false humility.

Let us pray for grace to be lovers of scriptural truth, sound doctrine, orthodox theology. For the comprehensive­ness of scriptural doctrine is staggering: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16-17).

Paul underscores here and elsewhere that lives are built on doctrinal bases (Rom. 16:17-18; 1 Cor. 3:11; 2 Cor. 11:3-4; Gal. 1:6-8; 1 Tim. 6:3). And Jesus explicitly states: "My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (Jn. 7:16-17). God forbid that we regard doctrine and theology as boring, irrelevant, unessential! Our beliefs – heart-felt beliefs and convictions – do matter. Mere sincerity is insufficient. We must know what we believe, why we believe, and truly believe. Knowing the doctrine of grace and the grace of doctrine, we will then confess with Martin Luther: "Doctrine is heaven!"

Clearly, the church has a mandate to teach the doctrines of grace and to pray for the grace of doctrinal application. It is the purpose of this and periodic editorials, the Lord willing, to address this need in some measure.

Let's begin at the beginning. To understand the nature of scriptural truth, we must be familiar with four basic terms: religion, theology, doctrine, and dogma. For now, let's limit ourselves to the concept of "religion!'

"Religion" is a term we all assume to comprehend. But can you define it?

The etymology of "religion," being doubtful, is not too helpful. Latin scholars have suggested that "religion" derives from re- legere (to re-read or repeat), re- ligare (to bind together), re- Iinquere (to separate from something), or ligere (to see). The general implication is that true religion is the bond that unites a Supreme Being and a human being, by allowing a person to repeat and see divine truth.

"Religion" can better be understood by examining its common features wherever it is practiced. Four of these may be singled out for special notice.

Foremost among these is the belief in something higher than the individual human person. Secondly, religion ordinarily involves some perspective of reality, some way of viewing reality as a whole. This is often called "world-and-life view,'' for it also involves a conception of how the individual is to relate to the world in the light of his religious perspective. Thirdly, a set of practices for living attaches itself to religion. These may be devotional or ethical practices that assist in forming a way of life and manner of behaving. Finally, religion generally includes a variety of attitudes and feelings in the relationship of the individual to a "higher object," such as reverence, love, submission, and commitment. Consequently, religion entails worship and prayer.

These common features or criteria of religion are uniquely addressed and fulfilled in the authentic Christian faith. In each of these four criterion, Christianity supersedes all other religions.

First, with regard to the "object" believed in: The scriptural God of Christianity is both infinitely "high" (transcendant) and infinitely personal (immanent). In His transcendance, the Jehovah God of Scripture asserts that no other god is comparable to Him: "To whom then will ye liken Me, or shall I be equal? saith the Holy One" (Is. 40:25). Nevertheless, through Christ, this Jehovah God is simultaneously more personally immanent than any other "god." In Christ, He has assumed our human flesh, borne our human infirmities, addressed our temptations, and identifies with true believers in His state of transcendancy in every respect and detail of life.

The uniqueness of Scripture's God lies precisely here: He is supremely personal and high, immanent and transcendant, without conflict. He is the great High Priest exalted to the heavens who is nevertheless "touched with the feeling of our infirmities" (cf. Heb. 4:14-16).

Through Christ, the breadth of this concept is prodigious. Only contrast Solomon's statement, "The heaven and heaven of heavens cannot contain thee" (1 Kings 8:27), with that of Jesus' that even "the very hairs of your head are all numbered" by the Father (Mt. 10:30).

The living God's "highness" and "personalness" walk hand-in-hand. Only in the God of Christianity is there no supposed antinomy between transcendance and immanence. In Christ, these become complementary friends, not opposing deities.

Secondly, a unique world-and-life perspective determined by beliefs is also part and parcel of Christianity. Its authority is Scripture, and Scripture embraces a life-sweeping perspective. The Scots, James Orr, puts it well: "He who with his whole heart believes in Jesus as the Son of God is thereby committed to much else besides. He is committed to a view of God, to a view of man, to a view of sin, to a view of redemption, to a view of the purpose of God in creation and history, to a view of human destiny found only in Christianity."

Thirdly, Christianity is more than a perspective and belief system. It is also a way of life, a kind of behavior; a style of living – individually, domestically, societally. It necessarily involves a set of ethical and devotional practices for guiding behavior. It embraces both a perspective via theology and a practice via living on the foundation of Scripture. Christianity entails life itself; it involves intellect, ethics, worship, devotion. The goal of Christianity is that life itself be religiously lived. As no other religion, Christianity intertwines life and religion (1 Cor. 10:31).

Finally, Christianity involves feelings and attitudes. Under the Spirit's ministration, it compels a set of experiences that include love, humility, adoration as no other religion can authentically do. The reason is simple: "Thy Word is truth" (John 17:17). The Bible is the vital base and touchstone of all experience.

In sum, Christianity involves the whole man. Its seat is not in the intel­lect (as Hegel taught), or in the will (as Pelagianism in all its forms implicates), or in the feelings (as Schleier­macher insisted), but in the heart. Christianity is essentially a "heart" religion. By "heart" we mean the "I" inherent in each of us, from which all sources of existence spring, regulating our thoughts, feelings, and actions. The heart involves the whole person, "for out of it are the issues of life" (Prov. 4:23). In true religion, the heart takes possession of intellect (Rom. 10:13-14; Heb. 11:6), feelings (Ps. 28:7; 30:12), and will (Rom. 2:10, 13; Jas. 1:27; 1 Jn. 1:5-7). When God calls for the giving of our hearts (Dt. 30:6; Prov. 23:26; Jer. 24:7; 29:13), He intends that our entire beings be made subservient to Him in every sphere of life (1 Cor. 10:31).

May God grant us the uniqueness of Christianity as true religion: Spirit-wrought, Word-centered faith focused on the Triune God through Christ Jesus. May we be graced to worship God in Spirit and truth with our entire heart – soul, mind, and strength.

His loving invitation is always extended to us: "My son, my daughter, give Me thy heart."

Yes, always. In times of spiritual prosperity and spiritual adversity. In times of obedience and backsliding. In times of faith and unbelief. God's invita­tions always exceed faith's grasp – even in the holiest of saints. That's what makes grace, grace. And amazing. His grace is ever-flowing and overflowing.

And He is worthy.

What "religion" can compete with living Christianity?

Questions for Thought⤒🔗

1. In what ways does the present emphasis on the immanence of God affect the practice of Christianity and general con­ception of religion?
2. Which is more fundamental in true reli­gion: intellect, will, or affections?
3. In what ways does Christianity differ from all other religions? How is it superior?
4. Explain how the need for the work of the Holy Spirit, the understanding of doctrine, and the grace of humility are intertwined and indispensable for the health of the church.
5. In practical life, what are the results of minimizing (a) the transcendance of God, (b) the immanence of God?