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RCT6: A Liberal Salvation
July 07, 2011
Today we come to our second-to-last reading of Gresham Machen’s classic work Christianity & Liberalism. I will say from the outset that I found this a particularly strong chapter—probably the best so far. Let me allow Machen to provide its context:
It has been observed thus far that liberalism differs from Christianity with regard to the presuppositions of the gospel (the view of God and the view of man), with regard to the Book in which the gospel is contained, and with regard to the Person whose work the gospel sets forth. It is not surprising then that it differs from Christianity in its account of the gospel itself; it is not surprising that it presents an entirely different account of the way of salvation. Liberalism finds salvation (so far as it is willing to speak at all of “salvation”) in man; Christianity finds it in an act of God.
It is that simple. Liberalism finds salvation, in the way they define it, in an act of man. Christianity, though, finds salvation in an act of God. It may seem a small difference, but it is the difference between heaven and hell, between salvation and damnation.
Be sure to read the next few paragraphs. It is a lengthy excerpt, but it’s a gold mine! (I’ve italicized a few particularly great points)
The difference with regard to the way of salvation concerns, in the first place, the basis of salvation in the redeeming work of Christ. According to Christian belief, Jesus is our Savior, not by virtue of what He said, not even by virtue of what He was, but by what He did. He is our Savior, not because He has inspired us to live the same kind of life that He lived, but because He took upon Himself the dreadful guilt of our sins and bore it instead of us on the cross. Such is the Christian conception of the Cross of Christ. It is ridiculed as being a “subtle theory of the atonement.” In reality, it is the plain teaching of the word of God; we know absolutely nothing about an atonement that is not a vicarious atonement, for that is the only atonement of which the New Testament speaks. And this Bible doctrine is not intricate or subtle. On the contrary, though it involves mysteries, it is itself so simple that a child can understand it. “We deserved eternal death, but the Lord Jesus, because He loved us, died instead of us on the cross”—surely there is nothing so very intricate about that. It is not the Bible doctrine of the atonement which is difficult to understand—what are really incomprehensible are the elaborate modern efforts to get rid of the Bible doctrine in the interests of human pride.
Modern liberal preachers do indeed sometimes speak of the “atonement.” But they speak of it just as seldom as they possibly can, and one can see plainly that their hearts are elsewhere than at the foot of the Cross. Indeed, at this point, as at many others, one has the feeling that traditional language is being strained to become the expression of totally alien ideas. And when the traditional phraseology has been stripped away, the essence of the modern conception of the death of Christ, though that conception appears in many forms, is fairly plain. The essence of it is that the death of Christ had an effect not upon God but only upon man. Sometimes the effect upon man is conceived of in a very simple way, Christ’s death being regarded merely as an example of self-sacrifice for us to emulate. The uniqueness of this particular example, then, can be found only in the fact that Christian sentiment, gathering around it, has made it a convenient symbol for all self-sacrifice; it puts in concrete form what would otherwise have to be expressed in colder general terms. Sometimes, again, the effect of Christ’s death upon us is conceived of in subtler ways; the death of Christ, it is said, shows how much God hates sin—since sin brought even the Holy One to the dreadful Cross—and we too, therefore, ought to hate sin, as God hates it, and repent.
Sometimes, still again, the death of Christ is thought of as displaying the love of God; it exhibits God’s own Son as given up for us all. These modern “theories of the atonement” are not all to be placed upon the same plane; the last of them, in particular, may be joined with a high view of Jesus’ Person. But they err in that they ignore the dreadful reality of guilt, and make a mere persuasion of the human will all that is needed for salvation. They do indeed all contain an element of truth: it is true that the death of Christ is an example of self-sacrifice which may inspire self-sacrifice in others; it is true that the death of Christ shows how much God hates sin; it is true that the death of Christ displays the love of God. All of these truths are found plainly in the New Testament. But they are swallowed up in a far greater truth—that Christ died instead of us to present us faultless before the throne of God. Without that central truth, all the rest is devoid of real meaning: an example of self-sacrifice is useless to those who are under both the guilt and thralldom of sin; the knowledge of God’s hatred of sin can in itself bring only despair; an exhibition of the love of God is a mere display unless there was some underlying reason for the sacrifice. If the Cross is to be restored to its rightful place in Christian life, we shall have to penetrate far beneath the modern theories to Him who loved us and gave Himself for us.
That is such good stuff! As I read this chapter I found myself thinking again and again of the books of Brian McLaren. I know he can be an easy target, but it is remarkable to me how much Machen anticipated McLaren. Almost a century before McLaren was writing his books, Machen was answering some of his major points. The same would be true of any other number of contemporary authors—the ones who want to tamper with the gospel and make it so much less than it is.
This is another worthy quote—one that points to the irony of liberalism.
The grace of God is rejected by modern liberalism. And the result is slavery—the slavery of the law, the wretched bondage by which man undertakes the impossible task of establishing his own righteousness as a ground of acceptance with God. It may seem strange at first sight that “liberalism,” of which the very name means freedom, should in reality be wretched slavery. But the phenomenon is not really so strange. Emancipation from the blessed will of God always involves bondage to some worse taskmaster.
That is all I’ve got to say this week. I realize that I have done little more than quote Machen, but so be it! I hope that this brings some value to those who are following along without having read the book.
For next week please read chapter 7, “The Church.”
The purpose of this program is to read these books together. So if you have something to say, whether a comment or criticism or question, feel free to use the comment section for that purpose.
Note: If you are mentioning Reading Classics Together on Twitter, we’ve got the hashtag #rctmachen set aside for that purpose.