Length: 259 pp
Author: Michael Horton
Michael Horton loves and fights for the gospel, the message of sola fide. In Christless Christianity he shows how the American church, thinking itself to be so smart and innovative, has really swallowed ancient heresies that are contrary to the gospel. Pelagianism and Gnosticism have infiltrated the church. Pelagianism is the message of self salvation by works. From the social gospel, to the emergent church, to Joel Osteen what is emphasized is not the work of Christ, but our works. In Gnosticism experience is salvific. The Gnostics sought superior knowledge experientially. What matters is not what you do, but if you have had some experience. It is not faith in an objective gospel but a subjective experience that makes you a Christian according to this scheme.
If you think you are immune from American culture, read this book! If you realize you are not, I take it for granted that you have already clicked the picture and purchased this book.
Imagine two scenarios of church life. In the first, God gathers His people together in a covenantal event to judge and to justify, to kill and to make alive. The emphasis is on God’s work for us – the Father’s gracious plan, the Son’s saving life, death, and resurrection, and the Spirit’s work of bringing life to the valley of dry bones through the proclamation of Christ. The preaching focuses on God’s work in the history of redemption from Genesis through Revelation, and sinners are swept into this unfolding drama. Trained and ordained to mine the riches of Scripture for the benefit of God’s people, ministers try to push their own agendas, opinions, and personalities to the background so that God’s Word will be clearly proclaimed. In this preaching, the people once again are simply receivers – recipients of grace. Similarly in baptism, they do not baptize themselves; they are baptized. In the Lord’s Supper, they do not prepare and cook the meal, they do not contribute to the fare; but they are guests who simply enjoy the bread of heaven. Having been served by God in the public assembly, the people are then servants of each other and their neighbors in the world. Pursuing their callings in the world with vigor and dedication, they win the respect of outsiders. Because they have been served well themselves – especially by pastors, teachers, elders, and deacons – they are able to share the Good News of Christ in well-informed, natural ways. And because they have been relieved of numerous burdens to spend all of their energy on church-related ministries throughout the week, they have more time to serve their families, neighbors, and coworkers in the world.
In the second scenario, the church is its own subculture, and alternative community not only for weekly dying and rising in Christ but for one’s entire circle of friends, electricians, and neighbors. In this scenario, the people assume that they come to church primarily to do something. The emphasis is on their work for God. The preaching concentrates on principles and steps to live a better life, with a constant stream of exhortations: Be more committed. Read your bible more. Pray more. Witness more. Give more. Get involved in this cause or that movement to save the world. Their calling by God to secular vocations is made secondary to finding their ministry in the church. Often malnourished because of a ministry defined by personal charisma and motivational skills rather than by knowledge and godliness, these same sheep are expected to be shepherds themselves. Always serving, they are rarely served. Ill-informed about the grand narrative of God’s work in redemptive history, they do not really know what to say to a non-Christian except to talk about their own experiences and perhaps repeat some slogans or formulas that they might be hard-pressed to explain. Furthermore, because they are expected to be so heavily involved in church-related activities (often considered more important even than the public services on Sunday), they do not have the time, energy, or opportunity to develop significant relationships outside the church. And if they were to bring a friend to church, they could not be sure that he or she would ear the gospel.