Combating Secularization: Returning to God's Word

Curtis Gordon

Combating Secularization • Sermon • Submitted 8 months ago • Presented 8 months ago

1 John 2:15–17

Secularization

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Read: 2 Cor 6:14-18

2 Corinthians 6:14–18 KJV 1900

14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Read 1 John 2:15-17

1 John 2:15–17 KJV 1900

15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

C. S. Lewis wrote many books, probably one of the most notable is his series The Lion The Witch and the Wardrobe. But he also wrote deep, rich, and thought provoking non-fiction books. One of those, which I have made the statement before should be read by pastors, ministers, I would even encourage lay people - every year - it is not a huge book, but it is a deep book - “Mere Christianity”

In this book - which is an apologetic book or defense of Christianity Lewis talks about the importance of Christian’s ethics or behaviors reflecting the prescribed and mandated ethics of the Bible.

Lewis uses the analogy of ships - he says, “When the ship goes into the high seas, there are three questions it has to answer:

#1 Why is it out there in the first place. That is a good place to start. Pretty reasonable

#2 How to keep the ship from sinking

#3 How to keep from bumping into other ships.

The first question answers essential ethics - or our purpose or why we do the things we do.

The second question - How to keep the ship from sinking - answers individual ethics - How to keep from self-destruction

The third question, “How to keep from bumping into other ships” has to do with social ethics.

Unless you really know why you are out there in the first place, keeping from bumping into each other is merely a secondary notion

We are living in society that by and large has rejected the idea that there is a God who is holy, and is the standard of holy living.

We are attempting to build a society and culture without the notion of God as the Bible reveals Him.

Secular society is attempting to establish ethical principles and social contracts on human reason alone -

But the problem is we are trying to establish rules for ships to avoid collisions without first establishing why the ships are at sea in the first place.

A ship’s purpose dictates it rules of navigation - just like our understanding of our fundamental purpose in life should inform our ethical framework - to put it simply our purpose in life should have an effect on our behaviors.

The problem is that not only is society attempting to become secular - there is a huge shift within the church that is causing a noticeable and dangerous shift toward secularization.

Before we go further I want to talk about what it means to be secular and the difference between being secular and secularization.

In modernity, especially since the Enlightenment to be secular refers to something that exists outside of religious influence or institutions.

Being secular describes things that are not religious or spiritual in nature.

It’s a neutral term—it doesn’t promote or oppose religion; it just exists outside of it

To be secular is to have a nonreligious approach to individual and social life.

Evangelical Dictionary of World Missions Secularization

Secularization. Secularism represents a philosophical viewpoint that began to germinate with the Renaissance and came to full flower during the ENLIGHTENMENT. It emphasizes the autonomy of the individual and the power of human reason, which provided the seed bed for the development of the scientific method. It maintains that the only real world is that of sensory experience and regards the universe as a closed system in which humankind operates without recourse to any real or imagined powers outside of itself. Another ramification is the denial of moral absolutes.

Based on the assumption that the world has evolved, secularism represents a significant epistemological shift away from the classical focus on design and purpose in a divinely created order, to an understanding of the universe as the product of chance and random relations that trigger chains of cause and effect. With God removed from the scene, either through the remoteness of DEISM or ATHEISM’s denial of his existence, there is no appeal beyond the authority of science.

Evangelical Dictionary of World Missions Secularization

Secularism the philosophical perspective should be distinguished from secularization the social phenomenon, the process through which successive sectors of society and culture are freed from the influence of religious ideas and institutions.

Our Western world has faced a period of at least 300 years of secularization.

America’s beginnings while not necessarily always what I would call “godly” were steeped in religious beliefs, values, prayers, references to God’s help and assistance, with a major emphasis and understanding that it was the Christian religion and the Christian God. - but as time has continued we have attempted to untangle our heritage, our public squares and common places from any reference to religion or at least Christian religious connections.

But it goes even further back than American history.

The concept of "secular" has undergone a significant evolution even within the context of Judaism:

Biblical Period: "Secular" vs. "Holy"

In the biblical period, the Hebrew word for "secular" was khol. {whole}

Khol was paired in antithesis not to "religious," but to "holy" or "sacred" (kodesh). {co-dish}

As stated in Leviticus 10:10, the distinction is "between holy [kodesh] and unholy [khol]".

Leviticus 10:10 “10 And that ye may put difference between holy and unholy, and between unclean and clean;”

Khol designated all that bore no connection to religious rite and ritual, or to kodesh.

Examples include calling weekdays yemei khol ("secular" days) in distinction to shabbat kodesh ("Sabbath of the Holiness").

The days between the main Holy Days of Passover and Sukkot are called khol hamo'ed, meaning "secular days of the festival".

Later Period: "Secular" vs. "Religious"

It was only much later that "secular" was applied to anyone who was not religious.

This application led to the antithetical pairing "secular-religious".

This pairing assumes that by definition, religion is bound up with the sacred, and whatever is not religious is secular.

More recently, among religious people, the term "secular" has replaced "free-thinker" and carries a more negative intent.

Implicit in this modern religious view is the assumption that the religious way of life possesses a sacredness that is completely lacking in the non-religious lifestyle. To be secular is seen as leading a life totally devoid of the sacred and the holy.

The concept of kedusha (holiness) has taken on new connotations and is sometimes used synonymously for "values". Phrases like kedushat hakha'im (the holiness of life) imply that a non-religious way of life, being empty of the holy, must also be empty of values, and that a life of values is inconceivable outside a religiously-observant lifestyle. This is a claim the author plans to argue against.

Secularism is presented as an autonomous worldview based on the humanist concept that human beings are sovereign over themselves and their world.

This contrasts with the religious worldview which delegates this sovereignty to a supernatural entity.

To be secular is to hold to a humanist worldview and lead a life not derived from any religious worldview, organization, or principle, and owing no obligation to such.

Secularism is not merely an attempt to lighten religious burdens but is an autonomous worldview with its own values.

It does not claim absolute truth, offer redemption, or function as a substitute for religion.

It respects a wide range of outlooks and opinions, recognizing people's right to be different and tolerating what appears outside the mainstream. It does not object to observing traditional practices, seeing them as cultural values rather than supernatural commands.

A central tenet of humanism, underlying secularism, is the right to freedom of or from religion. Secularism respects and defends the rights of religious people to practice their way of life. Conversely, seculars demand the right to live their lives free from religious impositions or symbols that are incompatible with a secular vision.

You might say that to be secular is of or relating to worldly not related to religion.

It is not just in society and culture but even the church is facing secularization and has been pushed into the private, and compartmentalized lifestyles.

I would like to talk to you about combating secularization and returning to God’s Word.

Our first text clearly outlines a plan -

Call for Separation: The exegesis of 2 Corinthians 6:14-18 emphasizes the command to "come out from among them and be separate,"

urging believers to distance themselves from ungodly influences

This would be any influence that would tell you:

You do not need God to be good

That you are enough on your own

That you are strong enough

That you can be anything you want to be

The Word says: Be separate.

The world says: Be the same.

Secular culture tells you to conform—to fit in, to flow with the crowd, to never stand out.

Blend your faith into a cocktail of comfort and compromise.

But God says, Step out! Step out of the crowd, the trends, the false moralities.

There is an urged individual and corporate separations but we also see the call to ..

Maintaining Distinctiveness:

separation is not about isolation but about maintaining distinctiveness

Distinctiveness in

values,

ethics,

and behavior

.We must be wary about the church adopting secular philosophies and practices, blurring the lines between the sacred and the profane.

The Word says: There is a holy way to live.

The world says: Live your truth. Do what feels right.

Secularism erases the lines between holy and profane. It tells us morality is relative, that sin is just a construct. But the Word of God draws a righteous line—and dares us to walk it!

Secularism says, “You decide what's right.” God says, “I am the truth.”

Not only a separation and distinctiveness but a … and maintaining the distinctiveness goes along with this...

Reflecting God's Holiness: Corinthian’s call for separation is tied to the Old Testament concept of holiness, where God's people are called to be set apart for his purposes

Leviticus 26:12 “12 And I will walk among you, and will be your God, and ye shall be my people.”

Jeremiah 31:33 “33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, And write it in their hearts; And will be their God, And they shall be my people.”

This resonates with 1 John 2:15-17

1 John 2:15–17 KJV 1900

,John urges believers to resist the fleeting desires of the world and instead align themselves with the eternal will of God.

We are facing the trends of

the erosion of biblical authority and

the shift from spiritual matters to worldly concerns,

These directly challenge this concept of holiness and separation from worldly values

The American church faces increasing pressure to conform to secular values.

This trend manifests in various ways,

impacting doctrine,

worship,

and leadership.

How to make ethical choices

Salem Radio News was the first to make me aware of the latest Pew Research study that was released in Feburary that basically says:

VERBATIM: The Pew Research Center has been asking Americans that question and the most common tool people use to make the decision is practical experience and common sense. The second most popular guide for determining if something is right or wrong is logic and reason. Next up is scientific information and coming in a DISTANT fourth on the list of devices Americans turn to on moral questions is religious beliefs or teachings. MH SRN NEWS

I see the passages we have read addressing the question how can the church remain faithful amidst these challenges?

I. Recognizing Secular Influences:

You don’t know something is a threat until you know something is a threat.

Imagine you have a pot of water on the stove - and it has been setting there awhile and is being to boil pretty good and you leave it there until it becomes a rolling boil - that means it is really hot

Now this sounds cruel and awful - but imagine you take a frog you found outside and you plopped it in the water. What is going to happen - well theoretically that frog is going to jump right out - in a hurry splashing boiling hot water everywhere. It is too hot and the frog doesn’t want to stay there

But let’s try another experiment. You fill a pot full of tap water and place it on the stove it’s not cold and its not hot - then you put the frog in the pot -

The next step is to gradually heat the water - the frog who is cold-blooded meaning their body temperature matches the temperature around them - isn’t going to notice the incremental temperature increase. It becomes acclimated to each small change.

It doesn’t realize the threat until it’s too late - by the time the frog perceives the threat, it is too weakened by the heat to escape and will ultimately die.

Now no frogs were harmed in these imaginary experiments, and please don’t try them at home -

But this is the way many in the church have been going - instead of being an affecting agent to the world as Jesus said we were to be of salt and light - we become entangled and ensnared by the world and the things of the world

We become acclimated to the temperature of the world - not realizing it is leading to our demise.

My Dad used to have a recording of the McKaymeys singing a song that I have thought of often:

CHRISTIAN LIVES ARE WRECKED BY SIN, AND WE BLAME IT ON THE WORLD WE'RE IN. WE SAY THERE'S NOTHING WE CAN DO, INSTEAD OF BEING A SHINING LIGHT WE'RE JUST DOING RIGHT IN OUR OWN EYES. AS CHRISTIANS WE'RE NOT DOING OUR PART WE'RE JUST GETTING USED TO THE DARK.

SIN'S ALL AROUND US YET WE DON'T THINK, THIS WORLDS REALLY AS BAD AS IT SEEMS WE JUST CLOSE OUR EYES TO WHAT'S GOING ON WE'RE NOT BURDEN FOR THE SINNER MAN DON'T GIVE OUR BROTHER A HELPING HAND, IT'S TIME WE SHOW THE WORLD A LITTLE SPARK INSTEAD OF GETTING USED TO THE DARK.

CHORUS WE'RE GETTING USED TO THE DARK, WE'RE NOT PRAYING TO CHANGE ANY HEARTS WE'RE GETTING USED TO THE DARK,

It can look hopeless and seem almost impossible to see a change in the world around us - but I want you hear the positive message Paul gives the Corinthian church...

If you will do three things:

come out

be separate

and touch not the unclean thing

Then God promises he will do three things:

I will receive you = Acceptance an Intimacy

God does more than just acknowledge us - He embraces us.

I will be a Father unto you = Identity and Relationship

The world offers temporary thirills and cruel masters - God offers a “Father”

A “father” will teach and guide lead and provide

You will be my sons and daughters = Inheritance and belonging

He adopts us into His eternal household—not as servants, but as heirs with Christ (Romans 8:17). Not visitors, not guests—children of the Most High, bearing His name and destiny!

From the pigpen to the palace—from wandering to royal birthright!

Now we could make a list of many things but this morning I want to talk about three that I feel are most dangerous and are aiding in the problem of the secularization of the church:

Relativism: Many believe truth is relative, rejecting moral absolutes. This directly contradicts biblical teachings on sin and righteousness.

There is an increasing tendency to adopt ethical relativism, where moral absolutes are replaced with situational ethics, often under the guise of inclusivity and tolerance.

What was once an absolute sin and something we felt the Bible strongly cried out against has become not only acceptable but encouraged and embraced even by many

Materialism: Society emphasizes wealth and possessions over spiritual growth.

Churches may be tempted to adopt a consumer-driven model.

Self-Fulfillment: People prioritize personal happiness over sacrifice and service. This clashes with Christ's call to deny oneself and follow Him.

But its not just recognizing the secular influence we need to recognize the dangers

II. The Dangers of Secularization:

Erosion of Truth: When biblical authority is diminished, the church loses its foundation.

Not only have we forgotten as a society what truth is - Minister recently was called into the police station at Hobe Sound Florida as a person of interest in a missing persons case. During the process of the investigation he was asked to take a polygraph test. He agreed - he didn’t have anything to hide - and then came the first requirement - he had to lie, to tell an untruth, The pastor’s convictions wouldn’t allow him to do that. He stated he couldn’t lie, God commanded us not to lie - They acted like it was the strangest thing in the world, and suspected he was the guilty person - until later they verified his alibi and he was cleared.

We no longer expect people to tell the truth - we even lie about people lieing - the problem - we have forgotten there is a standard of truth and it is not my truth, or your truth - it is God’s truth

Has aided in the current trend in deconstruction -

Donkey and Salt Fable

Spiritual Decline: Focus on entertainment and self-help leads to shallow faith.

Loss of Impact: A worldly church struggles to be salt and light in a broken world.

III. Returning to God's Word:

Embrace Biblical Authority: Affirm the Bible as God's inerrant and authoritative Word. Preach the Whole Counsel of God: Resist the urge to compromise or water down challenging truths. Emphasize Discipleship: Equip believers to live counter-culturally in a secularized society.

Conclusion:

The church must resist the allure of secularization and stand firm on God's Word. Let us be a people transformed by Scripture, impacting the world for Christ.

Sermon Outline 2: The Church's Mission in a Changing World

Scripture: 1 John 2:15-17, John 17:18

Supporting Texts: "American Church Becoming More Secular," Peterson, J. (1992). Church Without Walls: Moving Beyond Traditional Boundaries (pp. 22–28). NavPress Publishers.

Introduction:

America faces significant challenges: shifting values, economic uncertainty, and family breakdown. The church, as God's people in the world, has a responsibility to respond to these issues.

I. Understanding the Challenges:

A Culture Adrift: The prevailing worldview rejects absolute truth and embraces relativism. Families in Crisis: Divorce, time constraints, and changing roles impact families. Destructive Behaviors: Drug abuse, sexual abuse, and violence plague society.

II. The Church's Mission:

Be Salt and Light: Preserve truth and expose darkness in a morally decaying world. Offer Hope and Healing: Proclaim the Gospel, which transforms lives and brings restoration. Model Authentic Community: Demonstrate love, support, and accountability within the body of Christ.

III. Equipping for Ministry:

Engage Culture Thoughtfully: Understand the underlying issues driving secularization. Minister Holistically: Address both spiritual and practical needs within the congregation and community. Rely on God's Power: Recognize our limitations and depend on the Holy Spirit for transformation.

Conclusion:

The church must move beyond its walls and engage a hurting world with the love and truth of Christ. As we are faithful to our mission, we can be agents of change and bring glory to God.

America’s Spiritual Drift

According to researchers James Petterson and Peter Kim in their book, The Day America Told the Truth: What People Really Believe about Everything that Really Matters, God is alive and well. But fewer people are listening to what He has to say than ever before. While 90 percent of those questioned by the authors said they believe in God, few turn to Him when they face a moral issue.

If Petterson and Kim are right—and other research results confirm America’s spiritual drift—then it’s no wonder that those willing to do right often seem few and maligned.

See:Deuteronomy 4:29; Psalms 34:10; 105:4–5; Proverbs 28:5; Isaiah 55:6

___________

Sermon Outline 1: Combating Secularization: Returning to God's Word

Scripture: 1 John 2:15-17

Supporting Texts: "American Church Becoming More Secular," Peterson, J. (1992). Church Without Walls: Moving Beyond Traditional Boundaries (pp. 22–28). NavPress Publishers.

Introduction:

The American church faces increasing pressure to conform to secular values. This trend manifests in various ways, impacting doctrine, worship, and leadership. How can the church remain faithful amidst these challenges?

I. Recognizing Secular Influences:

Relativism: Many believe truth is relative, rejecting moral absolutes. This directly contradicts biblical teachings on sin and righteousness. Materialism: Society emphasizes wealth and possessions over spiritual growth. Churches may be tempted to adopt a consumer-driven model. Self-Fulfillment: People prioritize personal happiness over sacrifice and service. This clashes with Christ's call to deny oneself and follow Him.

II. The Dangers of Secularization:

Erosion of Truth: When biblical authority is diminished, the church loses its foundation. Spiritual Decline: Focus on entertainment and self-help leads to shallow faith. Loss of Impact: A worldly church struggles to be salt and light in a broken world.

III. Returning to God's Word:

Conclusion:

The church must resist the allure of secularization and stand firm on God's Word. Let us be a people transformed by Scripture, impacting the world for Christ.

Sermon Outline 2: The Church's Mission in a Changing World

Scripture: 1 John 2:15-17, John 17:18

Supporting Texts: "American Church Becoming More Secular," Peterson, J. (1992). Church Without Walls: Moving Beyond Traditional Boundaries (pp. 22–28). NavPress Publishers.

Introduction:

America faces significant challenges: shifting values, economic uncertainty, and family breakdown. The church, as God's people in the world, has a responsibility to respond to these issues.

I. Understanding the Challenges:

II. The Church's Mission:

III. Equipping for Ministry:

Conclusion:

The church must move beyond its walls and engage a hurting world with the love and truth of Christ. As we are faithful to our mission, we can be agents of change and bring glory to God.

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The American Christian church is becoming more secular in several ways, reflecting broader cultural trends and shifts in societal values. Here are some key ways this secularization is manifesting:

### 1. **Moral and Ethical Compromises**

- **Changing Views on Marriage and Sexuality**: Many churches are adapting their teachings to align with contemporary views on marriage, sexuality, and gender identity. This includes acceptance of same-sex marriage and LGBTQ+ relationships, which traditional doctrines have historically opposed.

- **Ethical Relativism**: There is an increasing tendency to adopt ethical relativism, where moral absolutes are replaced with situational ethics, often under the guise of inclusivity and tolerance.

### 2. **Diminished Emphasis on Biblical Authority**

- **Questioning Scriptural Inerrancy**: Some denominations and congregations are questioning or outright rejecting the inerrancy and infallibility of the Bible, viewing it more as a collection of historical and cultural documents rather than the authoritative Word of God.

- **Selective Application of Scripture**: Churches are more frequently picking and choosing which parts of the Bible to emphasize, often sidelining passages that conflict with modern cultural values.

### 3. **Focus on Social Issues over Spiritual Matters**

- **Social Gospel Movement**: There is a growing focus on social justice issues, such as racial equality, economic disparity, and environmentalism, sometimes at the expense of traditional evangelism and discipleship.

- **Political Activism**: Churches are increasingly aligning themselves with political movements and ideologies, sometimes prioritizing political activism over spiritual growth and gospel proclamation.

### 4. **Consumer-Oriented Worship Practices**

- **Entertainment-Driven Services**: Worship services are becoming more entertainment-driven, with an emphasis on high-production value music, multimedia presentations, and charismatic personalities rather than substantive teaching and reverent worship.

- **Marketing Techniques**: Churches are adopting marketing techniques to attract and retain members, often emphasizing personal fulfillment, success, and happiness over sacrificial living and spiritual discipline.

### 5. **Secularization of Leadership and Education**

- **Non-Traditional Leadership Models**: Some churches are adopting corporate business models for leadership, prioritizing managerial skills and marketing expertise over theological training and spiritual maturity.

- **Theological Education**: Seminaries and theological schools are increasingly incorporating secular philosophies and ideologies into their curricula, sometimes diluting traditional Christian doctrines.

### 6. **Decline in Religious Observance**

- **Lower Attendance and Participation**: Regular church attendance and participation in church activities are declining, with many people identifying as "spiritual but not religious" and preferring personal spirituality over organized religion.

- **Nominal Christianity**: There is a rise in nominal Christianity, where individuals identify as Christians culturally or socially but lack a deep personal faith and commitment to the teachings of Christ.

### 7. **Blending of World Religions and Philosophies**

- **Syncretism**: There is an increasing blending of Christian beliefs with other world religions and new age philosophies, leading to a diluted and sometimes contradictory faith practice.

- **Universalism**: The belief that all paths lead to God is gaining traction, undermining the exclusive claims of Christianity and the necessity of faith in Christ for salvation.

### 8. **Psychological and Self-Help Approaches**

- **Therapeutic Gospel**: The gospel is often presented as a means to personal happiness and psychological well-being rather than as a call to repentance and faith in Jesus Christ.

- **Self-Help Emphasis**: Sermons and church programs frequently focus on self-improvement and personal success, aligning more with secular self-help philosophies than with biblical teachings on self-denial and discipleship.

### 9. **Economic and Material Focus**

- **Prosperity Gospel**: The prosperity gospel, which teaches that faith in God will lead to financial success and physical well-being, is a prominent example of secularization within the church, emphasizing material wealth over spiritual riches.

- **Consumer Mentality**: Churchgoers are often treated as consumers, with churches offering a range of programs and services designed to meet personal needs and preferences rather than fostering a community of sacrificial love and service.

### 10. **Cultural Assimilation**

- **Conformity to Cultural Norms**: Churches are increasingly conforming to the norms and values of the surrounding culture, often at the expense of countercultural biblical teachings.

- **Fear of Offense**: There is a growing reluctance to preach on controversial or challenging topics for fear of offending congregants or society at large, leading to a diluted and inoffensive message.

These trends illustrate the ways in which the American Christian church is grappling with secularization, often struggling to maintain its distinctiveness in a rapidly changing cultural landscape.

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Certainly! Below are two sermon outlines on the topic of the secularization of the church, based on 1 John 2:15-17. Each outline includes key points, supporting scriptures, and applications.

---

### Sermon Outline 1: The Dangers of Secularization

**Title:** The Dangers of Secularization

**Scripture:** 1 John 2:15-17

**Thesis:** To understand the dangers of secularization in the church and how to remain steadfast in our faith.

#### I. Introduction

- **Opening Scripture:** 1 John 2:15-17

- "Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever."

- **Context:** John’s warning against loving the world and its systems.

#### II. Understanding Secularization

- **Definition:** Secularization is the process by which religious institutions, practices, and beliefs lose their social significance.

- **Indicators of Secularization in the Church:**

- Compromising biblical truths for cultural relevance.

- Prioritizing material success over spiritual growth.

- Adopting secular values and practices.

#### III. The Dangers of Loving the World

- **Lust of the Flesh:**

- **Explanation:** Pursuit of pleasure and comfort.

- **Examples:** Indulgence in immorality, addiction, gluttony.

- **Scripture:** Galatians 5:16-17

- **Lust of the Eyes:**

- **Explanation:** Coveting and materialism.

- **Examples:** Consumerism, envy of others' possessions.

- **Scripture:** Matthew 6:22-23

- **Pride of Life:**

- **Explanation:** Arrogance and self-sufficiency.

- **Examples:** Seeking power, fame, and recognition.

- **Scripture:** Proverbs 16:18

#### IV. Consequences of Secularization

- **Spiritual Decline:**

- Loss of passion for Christ.

- Weakening of faith and commitment.

- **Scripture:** Revelation 3:15-16

- **Moral Compromise:**

- Erosion of ethical standards.

- Justifying sin and disobedience.

- **Scripture:** Romans 12:2

- **Loss of Witness:**

- Ineffectiveness in evangelism.

- Blending in with the world rather than standing out.

- **Scripture:** Matthew 5:13-16

#### V. Staying Steadfast in Faith

- **Pursue Holiness:**

- **Action:** Commit to personal and corporate holiness.

- **Scripture:** 1 Peter 1:15-16

- **Renew Your Mind:**

- **Action:** Transform through the renewal of your mind.

- **Scripture:** Romans 12:2

- **Remain in Christ:**

- **Action:** Abide in Christ through prayer, worship, and study of the Word.

- **Scripture:** John 15:5

#### VI. Conclusion

- **Call to Action:** Examine our lives and the church for signs of secularization.

- **Encouragement:** Trust in God’s promise of eternal life for those who do His will.

- **Closing Scripture:** 1 John 2:17 - "The world and its desires pass away, but whoever does the will of God lives forever."

---

### Sermon Outline 2: Guarding Against Secularization

**Title:** Guarding Against Secularization

**Scripture:** 1 John 2:15-17

**Thesis:** To equip the church to recognize and resist the influences of secularization by staying rooted in Christ.

#### I. Introduction

- **Opening Scripture:** 1 John 2:15-17

- **Purpose:** Understanding the importance of remaining distinct from the world.

#### II. Identifying Secularization in the Church

- **Cultural Accommodation:**

- **Explanation:** Adopting cultural norms that contradict biblical teachings.

- **Examples:** Accepting relativism, diminishing sin.

- **Scripture:** James 4:4

- **Shifting Priorities:**

- **Explanation:** Placing temporal concerns above eternal values.

- **Examples:** Emphasis on entertainment, neglect of discipleship.

- **Scripture:** Colossians 3:2

#### III. Biblical Warnings Against Secularization

- **Old Testament Examples:**

- **Israel’s Apostasy:** Turning to idols and forsaking God.

- **Scripture:** Judges 2:11-13

- **New Testament Exhortations:**

- **Paul’s Warnings:** Guarding against false teachings and worldly influences.

- **Scripture:** 2 Timothy 4:3-4

#### IV. Practical Steps to Guard Against Secularization

- **Commit to Biblical Doctrine:**

- **Action:** Hold fast to sound teaching.

- **Scripture:** 2 Timothy 1:13-14

- **Cultivate Spiritual Disciplines:**

- **Prayer:** Consistent and fervent communication with God.

- **Scripture Study:** Deep and regular engagement with the Word.

- **Worship:** Genuine and heartfelt worship that honors God.

- **Scripture:** Acts 2:42

#### V. Building a Counter-Cultural Community

- **Authentic Fellowship:**

- **Explanation:** Building genuine relationships centered on Christ.

- **Examples:** Small groups, accountability partners.

- **Scripture:** Hebrews 10:24-25

- **Mission Focused:**

- **Explanation:** Engaging in evangelism and service.

- **Examples:** Outreach programs, social justice initiatives.

- **Scripture:** Matthew 28:19-20

#### VI. Encouragement and Hope

- **Eternal Perspective:**

- **Encouragement:** Focus on the eternal rewards and promises of God.

- **Scripture:** 2 Corinthians 4:16-18

- **Divine Assistance:**

- **Hope:** Rely on the Holy Spirit for strength and guidance.

- **Scripture:** John 14:26

#### VII. Conclusion

- **Call to Action:** Commit to resisting secularization in our personal lives and in the church.

- **Encouragement:** God is faithful to sustain those who seek Him.

- **Closing Scripture:** 1 John 2:17 - "The world and its desires pass away, but whoever does the will of God lives forever."

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These outlines aim to provide a comprehensive approach to understanding and addressing the secularization of the church, grounded in the scripture from 1 John 2:15-17.

Allan Bloom has been a professor of social thought for over forty years. He begins his book The Closing of the American Mind with the following sentence: “There is one thing a professor can be absolutely certain of: almost every student entering the university believes, or says he believes, that truth is relative.… The relativity of truth is not a theoretical insight but a moral postulate.”4

Bloom’s thesis is that if we cannot accept anything as true, we cannot really think at all. We cannot make progress in our reasoning. It also follows that this relativism makes it very difficult for the individual to make it through life without a serious crash or two along the way. That is because words like “right and wrong” and “moral and immoral” lose all real meaning. “Good” is what one finds rewarding. Robert Bellah describes this in Habits of the Heart: “If one’s preferences change, so does the nature of the good. Even the deepest ethical virtues are justified as matters of personal preference. Indeed, the ultimate ethical rule is simply that individuals should be able to pursue whatever they find rewarding.”5 There are only two constraints: don’t impose your ideas on the person next to you, and don’t harm Mother Nature.

So an individual will embark on a lifestyle based on an ad hoc collection of values gathered from parents, the media, a favorite professor, a movie, or whatever. He or she embarks into life—and things begin to fall apart. After a pause to collect some new values, the person tries again. Mercifully, life is short enough to allow time for only a limited number of such crashes. What is missing is an undergirding body of truth.

In spite of the fact that relativism cannot be lived without inflicting a great deal of pain, it is rapidly becoming the prevailing ideology of our society.

Long-range Prospects of Scarcity and Downward Mobility

The 1983 National Commission of Excellence in Education cited one analyst assaying, “For the first time in the history of our country, the educational skills of one generation will not surpass, will not equal, will not even approach, those of their parents.”6 Recent trends indicate that each year the typical American child is increasingly likely to be born in poverty and to grow up in a broken family. But even many of those from stable families and with college educations face the prospect of diminishing financial returns. The deterioration of our educational systems combined with job scarcity and underemployment are changing prospects for the future. “Sociologists call the predicament downward mobility. They mean simply that young adults will not have the income or the status that their parents had. They will almost certainly not enjoy the lifestyle.”7

When we balance this projection of diminishing abilities against our overwhelming multitrillion-dollar federal debts, it is hard not to conclude that the affluence so many of us now take for granted could easily come to an end.

Peterson, J. (1992). Church Without Walls: Moving Beyond Traditional Boundaries (pp. 22–28). NavPress Publishers.

The American Christian church is becoming more secular in several ways, reflecting broader cultural trends and shifts in societal values. Here are some key ways this secularization is manifesting:

1. Moral and Ethical Compromises

Changing Views on Marriage and Sexuality: Many churches are adapting their teachings to align with contemporary views on marriage, sexuality, and gender identity. This includes acceptance of same-sex marriage and LGBTQ+ relationships, which traditional doctrines have historically opposed.

Ethical Relativism: There is an increasing tendency to adopt ethical relativism, where moral absolutes are replaced with situational ethics, often under the guise of inclusivity and tolerance.

2. Diminished Emphasis on Biblical Authority

Questioning Scriptural Inerrancy: Some denominations and congregations are questioning or outright rejecting the inerrancy and infallibility of the Bible, viewing it more as a collection of historical and cultural documents rather than the authoritative Word of God.

Selective Application of Scripture: Churches are more frequently picking and choosing which parts of the Bible to emphasize, often sidelining passages that conflict with modern cultural values.

3. Focus on Social Issues over Spiritual Matters

Social Gospel Movement: There is a growing focus on social justice issues, such as racial equality, economic disparity, and environmentalism, sometimes at the expense of traditional evangelism and discipleship.

Political Activism: Churches are increasingly aligning themselves with political movements and ideologies, sometimes prioritizing political activism over spiritual growth and gospel proclamation.

4. Consumer-Oriented Worship Practices

Entertainment-Driven Services: Worship services are becoming more entertainment-driven, with an emphasis on high-production value music, multimedia presentations, and charismatic personalities rather than substantive teaching and reverent worship.

Marketing Techniques: Churches are adopting marketing techniques to attract and retain members, often emphasizing personal fulfillment, success, and happiness over sacrificial living and spiritual discipline.

5. Secularization of Leadership and Education

Non-Traditional Leadership Models: Some churches are adopting corporate business models for leadership, prioritizing managerial skills and marketing expertise over theological training and spiritual maturity.

Theological Education: Seminaries and theological schools are increasingly incorporating secular philosophies and ideologies into their curricula, sometimes diluting traditional Christian doctrines.

6. Decline in Religious Observance

Lower Attendance and Participation: Regular church attendance and participation in church activities are declining, with many people identifying as "spiritual but not religious" and preferring personal spirituality over organized religion.

Nominal Christianity: There is a rise in nominal Christianity, where individuals identify as Christians culturally or socially but lack a deep personal faith and commitment to the teachings of Christ.

7. Blending of World Religions and Philosophies

Syncretism: There is an increasing blending of Christian beliefs with other world religions and new age philosophies, leading to a diluted and sometimes contradictory faith practice.

Universalism: The belief that all paths lead to God is gaining traction, undermining the exclusive claims of Christianity and the necessity of faith in Christ for salvation.

8. Psychological and Self-Help Approaches

Therapeutic Gospel: The gospel is often presented as a means to personal happiness and psychological well-being rather than as a call to repentance and faith in Jesus Christ.

Self-Help Emphasis: Sermons and church programs frequently focus on self-improvement and personal success, aligning more with secular self-help philosophies than with biblical teachings on self-denial and discipleship.

9. Economic and Material Focus

Prosperity Gospel: The prosperity gospel, which teaches that faith in God will lead to financial success and physical well-being, is a prominent example of secularization within the church, emphasizing material wealth over spiritual riches.

Consumer Mentality: Churchgoers are often treated as consumers, with churches offering a range of programs and services designed to meet personal needs and preferences rather than fostering a community of sacrificial love and service.

10. Cultural Assimilation

Conformity to Cultural Norms: Churches are increasingly conforming to the norms and values of the surrounding culture, often at the expense of countercultural biblical teachings.

Fear of Offense: There is a growing reluctance to preach on controversial or challenging topics for fear of offending congregants or society at large, leading to a diluted and inoffensive message.

These trends illustrate the ways in which the American Christian church is grappling with secularization, often struggling to maintain its distinctiveness in a rapidly changing cultural landscape.

This is good stuff - Some quotes need to be incorporated: https://www.wscal.edu/resource/are-churches-secularizing-america/

like these: Over a century ago, Princeton theologians Charles Hodge and B. B. Warfield observed that according to the system of revivalism associated especially with Charles Finney, God was not even necessary. If conversion and revival are “simply the philosophical result of the right use of means” rather than a miracle of God's grace, all you have to do is find the right techniques, procedures, and methods that work across the board: in business, politics, and religion. A lot of the church growth literature of the past few decades assumes the same outlook. Could evangelicalism grow and experience success even if God didn't exist?

Sociologist Christian Smith has done extensive research revealing that the spirituality of America's teens is best described as “moralistic, therapeutic deism.” 1 In fact, other sociologists have come to similar conclusions concerning older generations as well. So while evangelicals are often quick to launch public protests against “secular humanists” for diminishing the role of God in American society, it would seem that the more likely source of secularization is the church itself. I am not claiming that evangelicalism is “atheistic” or even “deistic” in principle, but that in practice it is losing its interest in God and the grand story of his saving work in Jesus Christ.

Moralistic Therapeutic Deism is the dominant religion among contemporary American teenagers. It is a parasitic faith that cannot sustain its own integral, independent life but instead attaches itself to established religious traditions, feeding on their doctrines and expanding by mutating their theological substance. The creed of Moralistic Therapeutic Deism is as follows:

There is a God who created and orders the world and watches over human life on Earth. God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions. The central goal of life is to be happy and to feel good about oneself. God does not need to be particularly involved in one’s life except when God is needed to resolve a problem. Good people go to heaven when they die.

Moralistic Therapeutic Deism is largely about inculcating a moralistic approach to life that emphasizes being a good person. According to this faith, being moral is about being the type of person others like, fulfilling one's personal potential, and not being socially disruptive. It is also about providing therapeutic benefits to its adherents and is centrally about feeling good, happy, secure, and at peace. Finally, it is about a belief in a God who is not personally involved in people's lives, except when called upon to resolve a problem.

Sources discuss the erosion of absolute truth in society and its impact on faith. When individuals deconstruct their faith, they often question or reject the concept of absolute truth in favor of relative truth, which can lead to a secularized understanding of the church.

This shift toward relative truth is reflected in the declining emphasis on biblical authority, where scripture is no longer seen as the infallible Word of God. Sources suggest that this can create a "malaise" within the church, as individuals struggle to find meaning and direction without a solid foundation for their beliefs.

The secularization of the church is further fueled by the adoption of worldly values and practices that conflict with biblical principles. As individuals deconstruct their faith, they may become more aligned with the secular culture, embracing values such as individualism and consumerism. This can result in a church that is more focused on meeting the felt needs of its members rather than challenging them to live holy and transformed lives.

Jude 3 KJV 1900

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

Contend Earnestly for the Faith

Blog Post: Contend Earnestly for the Faith

AUTHOR

Greg KouklPUBLISHED ON

09/01/2022

Years ago, I sat on a short bench in a small stone church on the outskirts of Oxford. In a tiny graveyard outside was a flat tombstone with the name “Clive Staples Lewis” etched into the granite.

The pew my wife and I were sitting in was the same place C.S. Lewis occupied with his brother Warnie every Sunday morning for decades as they worshiped together at Trinity Church.

This man, C.S. Lewis, probably more than anyone else in the 20th century, lived out the admonition of a passage I want you to think about. Here it is:

Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. (Jude 3)

Never before in my lifetime has this verse been more important for Christians to hear, consider, and heed.

Note three elements in this verse that are essential to Jude’s entreaty.

First, Jude refers to a specific message with specific content, the “faith once for all handed down”—the foundation of “our common salvation.” Second is the admonition to “contend earnestly” for that faith—to proclaim it, guard it, and defend it. Finally, Jude reminds us that it has been “handed down” to the saints—passed on from the disciples to the next generation in the church.

Here is why those three elements of Jude’s admonition are critical for you and me right now. We are engaged in the cultural and theological fight of our lives. The attack is coming from many directions, but we are facing serious challenges on two broad fronts. Simply put, we have trouble in the world and trouble in the church.

Trouble in the World

Currently, the Christian worldview is facing assault on multiple fronts.

Our story starts, “In the beginning, God,” yet a host of dedicated atheists have been doing their best to ensure our story never gets off the ground[1]—and they are having a massive impact on our young people. There are also attacks on the integrity of our authority base, the Bible,[2] and a myriad of assaults on the historicity of the central player in our drama—Jesus of Nazareth.

In the midst of this academic attack, there is an increasingly pervasive godlessness and a militant relativism in the culture. The 21st century began as an era of radical skepticism, especially in the area of morality and religion. As a result, the moral rulebook is being rewritten. Right has become wrong and wrong right.

In addition, there is an increasing hostility towards those who take Jesus seriously regarding the Great Commission. Jesus said he came “to seek and to save that which was lost” (Lk. 19:10), “to give his life as a ransom for many” (Matt. 20:28), and “to call sinners to repentance” (Lk. 5:32). That was the way he described his own mission.

Yet, when we proclaim this message—Jesus’ central message—we court conflict. Indeed, to be faithful to Jesus’ claim that he is the only Savior is increasingly considered an example of “spreading hate.”

For example, a number of years ago the Southern Baptists planned to evangelize Jews during a summer outreach in Chicago. A consortium of religious groups in that city—including Christian denominations, amazingly—demanded that the Baptists stay home. They warned that evangelism in their city would encourage hate crimes. In fact, a Jewish group claimed it invited “theological hatred.”[3]

This tendency to see the gospel as a message of hate gained momentum after 9/11. As the smoke still billowed from the wreckage of World Trade I and II, Thomas Friedman wrote a column in the New York Times titled “The Real War” warning of what he termed “religious totalitarianism”:

If 9/11 was indeed the onset of World War III, we have to understand what this war is about. We’re not fighting to eradicate “terrorism.” Terrorism is just a tool. We’re fighting to defeat an ideology: religious totalitarianism….a view of the world that my faith must reign supreme and can be affirmed and held passionately only if all others are negated. That’s bin Ladenism. But unlike Nazism, religious totalitarianism can’t be fought by armies alone. It has to be fought in schools, mosques, churches and synagogues, and can be defeated only with the help of imams, rabbis and priests.[4] [Emphasis added.]

Friedman then applauded a rabbi who “set up his own schools in Israel to compete with fundamentalist Jews, Muslims, and Christians, who used their schools to preach exclusivist religious visions.”[5]

This same theme keeps popping up everywhere I go. Christians are dangerous. Christians are the enemy. This puts any church committed to fulfilling the Great Commission directly in the crosshairs of an increasingly anti-Christian culture.

Trouble in the Church

There’s not only trouble in the world—trouble from the outside—but there is serious trouble on the inside. Sadly, in spite of the plethora of materials available to believers, there is still profound spiritual confusion in Christian circles.

In 2005, researchers Christian Smith and Melinda Denton conducted a “National Study of Youth and Religion” and recorded their findings in their book, Soul Searching: The Religious and Spiritual Lives of American Teenagers. Here’s what they discovered.

First, they learned there is no generation gap with young people when it comes to religion. Teens were not “spiritual seekers,” but rather were at home in church circles, with 75% identifying with some form of Christianity.

The second thing they discovered, however, was not comforting. When these same committed Christian teenagers were interviewed one-on-one about the specifics of their convictions, almost none from any denominational background could articulate the most basic beliefs of the faith.

Smith and Denton summed up their theology as “moralistic, therapeutic deism” (MTD). To these teens, religion was about being nice and enjoying a relationship with a God who mostly wanted them to be happy and feel good about themselves—which was, as it turned out, the very same religious view of their parents.

Now, nearly 20 years later, things have gotten worse for the church, according to George Barna’s American Worldview Inventory 2021. Barna’s summary:

It is rare to find MTD proponents who consistently accept biblical principles related to truth, morality, lifestyle, and personal relationships. Less than 1% of adults in the MTD segment typically endorse biblical teaching and follow through on those matters.[6]

Several years ago, I was a guest of Dennis Prager at an interfaith dialogue in Los Angeles with Roman Catholic priest Gregory Coiro before a large Jewish audience on Rosh Hashanah.

When Dennis asked why I believed Jesus was the only way of salvation, I offered a carefully worded account of the gospel. When I was finished, Father Coiro affirmed the importance of Jesus but assured the audience that their honest and sincere pursuit of Judaism counted as saving faith in God’s eyes. These Jews were safe, beneficiaries of the cross even though they rejected Jesus.

Surprisingly, large numbers of Protestants agree. God doesn’t really care what faith you follow since they all teach basically the same life lessons. In the midst of this theological confusion, Christians of all stripes are falling away from the truth en masse, becoming casualties of a culture that celebrates pluralism, relativism, and sex without boundaries or restraint.

Everywhere I look, I see the results of spiritual deception—twisted views of human sexuality, radically narcissistic individualism, denial of intrinsic human value, theological illiteracy, deconversions, the relentless spread of totalitarianism—banging away at our Christian foundations. Meanwhile, the number of “Don’ts” regarding God—don’t believe, don’t know, or don’t care—has skyrocketed (43% of all millennials).[7]

With trouble in the world and trouble in the church, what do we do to fulfill Jude’s exhortation? Paul’s last letter gives the answer.

Paul’s Swan Song

If you visit Rome and take the right tour, you will be shown an ancient cistern northwest of the city. Originally meant to hold water, it later served as a dungeon. Mamertine Prison is a circular, low-ceilinged, underground room of rock where prisoners were lowered in on a rope.

I’ve seen pictures of the dank, dismal interior. Against one wall there is a low, protruding rock shelf of sorts. It’s the only elevated flat place in the cell, the only surface someone could write on. This is likely the very spot—this small ledge of rock—where the apostle Paul wrote his spiritual last will and testament. We know it as 2 Timothy.

Among New Testament books, 2 Timothy is one of my favorites. It was Paul’s final message, his swan song, the last thing he ever wrote. It is clear, uncomplicated, and to the point, speaking forcefully and practically to the challenges we all face today.

Second Timothy gives the answer to our question about guarding the gospel, because that is the book’s theme, found explicitly in 1:14: “Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.” Paul’s message is absolutely vital to each one of us today because he tells us exactly what it looks like in any century to contend earnestly for the faith.

You see, the early church was also facing trouble on two fronts.

There was trouble for Christians in the world. They were under tremendous attack in that culture. In A.D. 64, a fire broke out in Rome that raged for six days and seven nights, destroying a great part of the city. Emperor Nero falsely charged the Christians and punished them with “the most exquisite tortures,” as the historian Tacitus records in his Annals:

Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination when daylight had expired. Nero offered his own gardens for that spectacle.[8]

In the midst of this extreme physical persecution of the church, Paul warned of a pervasive godlessness coming in the culture:

But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God. (2 Tim. 3:1–4)

Timothy would also be facing trouble in the church:

The time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth, and will turn aside to myths. (2 Tim. 4:3–4)

Paul’s Simple Solution

What is Paul’s answer to Timothy’s challenge, which is the same challenge we face? It’s refreshingly simple, and the heart of it can be captured in three words: “You, however, continue…” (3:14).

Paul does not tell Timothy to look forward to any new movements of the Spirit, any fresh word from God, or any insider’s spiritual fad. He points not to the future, but rather to the past. “Timothy, don’t look forward,” he says. “Look backward.” Here is the full citation, part of which I’m sure is familiar to you:

You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work. (2 Tim. 3:14–17)

Then Paul amps it up another notch. At the beginning of chapter four, he challenges Timothy with the most sober language he can muster:

I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction…. Be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry. (2 Tim. 4:1–2, 5).

Simply put, Paul tells Timothy to guard the gospel by continuing in the truth already revealed. In other words, when all else fails, read—and follow—the directions.

But that is not enough.

Passing the Baton

I want you to notice something about 2 Timothy. Paul wrote his final letter to a person, not a group. He passed the baton of the gospel to a faithful individual, a young man named Timothy, and then told him to do the same: “The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also” (2 Tim. 2:2).

Note the four generations in this passage: Paul, Timothy, faithful disciples, and “others”—the baton being handed down from one individual to the next. Paul knew it would not be enough for any Christian to continue in the truth. It also needed to be handed down. Indeed, guarding the gospel is not complete until it has been passed on effectively.

When I became a follower of Christ at UCLA in 1973, I was a loud, opinionated, obnoxious, long-haired hippie. Now, almost 49 years later, I am no longer a long-haired hippie. I’m also not nearly as obnoxious as I used to be. I owe that transformation largely to one man: Craig Englert.

For two years, Craig took me under his wing. I’ve had other mentors since then, but I know with certainty that without Craig I would not be in the position I’m in today.

Craig Englert and others who followed him in my life were not content to guard the truth. They needed to entrust it to others—even me, as unlikely as it seemed at the time—in order for the gospel to go forward. They passed the baton to me, as Paul had done with Timothy. Indeed, they were passing the same baton Paul passed to Timothy that was then passed down for two thousand years—from one, to another, to another until it was mine to carry.

In the 2008 Summer Olympics in Beijing, American runners suffered a humiliating defeat in the 4 X 100 relay. In the anchor leg, Darvis Patton handed the baton to Tyson Gay, but Gay never got it. In the middle of the handoff, they dropped the baton.

Tyson Gay was our best sprinter. We had the fastest team. It didn’t matter. They dropped the baton, so we lost the race. In fact, we never even finished that race.

Paul told Timothy, “If anyone competes as an athlete, he does not win the prize unless he competes according to the rules” (2:5). In other words, Paul said, “Timothy, you cannot drop the baton.”

And we cannot drop the baton, either. If we do, we lose.

No Surprises

So how do we guard the gospel? Two ways. First, we continue in the things already handed down to us. Second, we pass the baton. Those are the rules.

If we disregard Paul’s solution, we should not be surprised when we remain children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming (Eph. 4:14).

If we don’t guard the gospel, we should not be surprised when we are taken captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ (Col. 2:8).

If we don’t pass the baton, we should not be surprised when we will not endure sound doctrine, but wanting to have our ears tickled, we accumulate for ourselves teachers in accordance with our own desires, and turn away our ears from the truth, and turn aside to myths (2 Tim. 4:3–4).

I asked Father Coiro at that meeting on Rosh Hashanah if there was any New Testament evidence for the assurances he offered our Jewish audience. He cited Jesus’ comment, “For he who is not against us is for us” (Mk. 9:40). The Jews in our company, he pointed out, were not against Jesus. They must then, by default, be for him, the priest reasoned.

Yet Jesus also said, “He who is not with me is against me; and he who does not gather with me scatters” (Matt. 12:30). So what do we make of this apparent contradiction in Jesus’ teaching? Check the context. When we do, we discover that Jesus was referring to entirely different groups.

In the first case, Jesus was speaking of those who had been performing miracles in his name but were not part of his core group of disciples—Christians, in other words, not unbelieving Jews. In the second instance, though, Jesus was speaking to Jews who had rejected his messianic claim.

The question for us, then, is, What kind of group were Father Coiro and I talking to at our event? People who were working miracles in the name of Jesus, or people who were rejecting Jesus’ messianic claim? The latter, certainly. Father Coiro had applied the wrong passage to our Jewish listeners.

When Jesus was speaking to a group like we had been that day, he said, “Unless you believe that I am he, you will die in your sins” (Jn. 8:24). When Peter was speaking to a group like we had been that day, he said, “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). When Paul was writing about a group like we had been speaking to that day, he wrote:

I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes. (Rom. 10:2–4)

Finishing the Race

The key to contending for the faith—to surviving the spiritual onslaught of the 21st century—is to guard the gospel. The key to that is found in two simple phrases. One, “Continue in the things you have learned.” Back to the basics. Back to the Word as it has been entrusted to us. And two, entrust it to faithful disciples who will be able to teach others also.

That’s it. Guard the gospel by continuing in the truth already revealed then passing the baton. Proclaim the truth faithfully, guard it diligently, and pass it on carefully. That is how we contend earnestly for the faith once for all handed down to the saints. That is how we guard the gospel Paul entrusted to Timothy, now entrusted to us.

And not until we do that can we say what Paul said at the end of his magnificent letter: “I have fought the good fight, I have finished the course, I have kept the faith.”[9]

[1] E.g., Christopher Hitchens, God Is Not Great—How Religion Poisons Everything; Richard Dawkins, The God Delusion; Daniel Dennett, Breaking the Spell; and Sam Harris, The End of Faith, etc., etc.

[2] E.g., authors like Bart Ehrman with his best seller, Misquoting Jesus.

[3] Jeffery L. Sheler, “Unwelcome Prayers,” U.S. News & World Report, 9/20/99.

[4] Thomas Friedman, “The Real War,” New York Times, 11/27/01.

[5] Ibid.

[6] American Worldview Inventory 2021, Release #2, https://www.arizonachristian.edu/wp-content/uploads/2021/05/CRC_AWVI2021_Release02_Digital_01_20210427.pdf.

[7] American Worldview Inventory 2021, Release #3, https://www.arizonachristian.edu/wp-content/uploads/2021/05/CRC_AWVI2021_Release03_Digital_01_20210512.pdf.

[8] Tacitus, Annals, xv. 44.

[9] 2 Timothy 4:7.

Millennial Bible Use Jumped 29%

A 2025 report from the American Bible Society suggests that Bible use is rising—especially among young adults who, until recently, were among the least likely to open a Bible at all.

According to State of the Bible: USA 2025, the percentage of U.S. adults who read the Bible outside of church at least three times a year increased from 38% to 41% in the last year. That’s roughly 10 million more adults engaging with Scripture—marking the first increase in Bible use since 2021.

The sharpest rise appears among millennials, where reported Bible use jumped by 29% in a single year. Gen Z also showed noticeable movement. It’s a striking turnaround, especially considering that both groups have typically lagged behind older generations in religious activity. But the numbers may not be as clear-cut as they seem.

The study also found that Scripture engagement—a metric that factors in not just Bible reading, but how much Scripture influences someone’s choices, relationships, and worldview—rose from 11% to 15% among Gen Z, and from 12% to 17% among millennials.

The study defines Scripture engagement broadly, factoring in a range of self-reported behaviors and attitudes. It also relies on a survey sample of just 2,656 adults—a relatively small group to draw sweeping generational conclusions from, especially when measuring a spike as large as 29%.

Still, even if the numbers are more hopeful than definitive, they point to a growing spiritual curiosity among younger Americans. You can read the full report here.

Source:

Emily Brown, “Millennial Bible Use Jumped 29% Year Over Year, Report Says,” Relevant Magazine (4-10-25)

Gen Z Is Finding Religion. Why?

For most of the last 30 years, the story of religion in America has been a pretty steady one: a constant, and consistent, drop in religious affiliation every year. Starting in the 1990s, the share of Americans who identified as Christian, or identified with any religion at all, began to drop precipitously. At the same time, those with no religious affiliation — nicknamed “nones” — began to spike.

That trend might be ending. Over the last five years, the share of Americans who are “nones” has stabilized at roughly 30 percent, across multiple tracking surveys — largely because of one group: Zoomers.

Sometime around or after the outbreak of the Covid-19 pandemic, young Americans began to find, or at least retain, religious belief at higher rates than previous generations.

Gen Z seems to be the key. Recently, surveys have found that Zoomers are the only generation not losing their religious affiliation. Why? There’s no unifying explanation for this trend, but it extends beyond the United States. And that suggests that there might be some structural reasons Gen Z is rediscovering faith. Something about post-Covid seems to be bringing youth back to Christianity, specifically, but also to religion in general.

There are three potential explanations:

1. Loneliness: Gen Z seeks community and connection in faith to combat widespread feelings of isolation.

2. Distrust of Institutions: Turning to religion as a countercultural response to declining trust in government and mainstream culture.

3. Political and Social Shifts: Young men are becoming more religious and politically conservative, while young women favor more liberal faiths, reflecting broader generational divides.

Source:

Christian Paz, “Gen Z is finding religion. Why?” Vox (4-25-25)

Almost No One Reads the Bible

When researchers for the American Bible Society’s annual State of the Bible report saw 2022’s survey statistics, they found it hard to believe the results. The data said roughly 26 million people had mostly or completely stopped reading the Bible in the last year.

“We reviewed our calculations. We double-checked our math and ran the numbers again … and again,” John Plake, lead researcher for the American Bible Society, wrote in the 2022 report. “What we discovered was startling, disheartening, and disruptive.”

In 2021, about 50 percent of Americans said they read the Bible on their own at least three or four times per year. That percentage had stayed more or less steady since 2011.

But in 2022, it dropped 11 points. Now only 39 percent say they read the Bible multiple times per year or more. It is the steepest, sharpest decline on record.

According to the 12th annual State of the Bible report, it wasn’t just the occasional Scripture readers who didn’t pick up their Bibles as much in 2022 either. More than 13 million of the most engaged Bible readers—measured by frequency, feelings of connection to God, and impact on day-to-day decisions—said they read God’s Word less.

Currently, only 10 percent of Americans report daily Bible reading.

Source:

Adam MacInnis, “Report: 26 Million Americans Stopped Reading the Bible Regularly During COVID-19,” Christianity Today Online (4-20-22)

Timothy Keller Sermons Podcast by Gospel in Life - Enslaved to Non-gods

Episode Date: July 8, 2024

This is a startling passage. The context is that the Galatians, who became Christians out of pagan backgrounds, are now falling under the influence of teachers who say, “It’s not enough just to believe in Jesus Christ. You also have to obey everything in the Bible.” Paul says something here which is astounding. He says that if they do that, they will fall back under what he calls the slavery of the non-gods. So we ask ourselves three questions: 1) what are the non-gods? 2) how do they enslave? and 3) how can we be free? This sermon was preached by Dr. Timothy Keller at Redeemer Presbyterian Church on February 22, 1998. Series: Galatians: New Freedom, New Family. Scripture: Galatians 4:8-20. Today's podcast is brought to you by Gospel in Life, the site for all sermons, books, study guides and resources from Timothy Keller and Redeemer Presbyterian Church. If you've enjoyed listening to this podcast and would like to support the ongoing efforts of this ministry, you can do so by visiting https://gospelinlife.com/give and making a one-time or recurring donation.

Starting point is 00:00:00Welcome to Gospel in Life. The book of Galatians isn't a very long book, just six chapters, but it holds some of the most transformative truths in scripture. All month on the podcast, Tim Keller's teaching will be from the book of Galatians, a book that is all about the power of the gospel. We're going through the book of Galatians. It's printed in your bulletin. I'm only going to read the first three verses because they are very, very pregnant and we need to have a delivery.Starting point is 00:00:35And we can't get to the rest tonight. Galatians, so I'm going to read Galatians 4, verses 8 to 11. Formally, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God, or rather are known by God, how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years. I fear for you that somehow I have wasted my efforts on you." We'll end the reading right there. This is God's word.Starting point is 00:01:37What we have here, formally when you did not know God, you were slaves to those who by nature are not gods, but now that you know God, or rather are known by God, how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved all over again?" This is actually one of the most, this is an amazing verse. It is actually hard to interpret because a lot of people in interpreting it just don't want to admit how amazing it is and how startling it is. Now when I, but it's not that easy to see on the surface. In fact, when I've written some curriculum for small groups on Galatians. And one very, very poor question, and I often write poor study questions, is, what is so amazing about this verse?Starting point is 00:02:10Well, you know, I understand that this just freezes small groups. People stare into space for hours because it doesn't give you enough information, and nobody can just read that on the surface and figure it out. Yet they're afraid to miss it, you see. And so they're just transfixed, and people never go home. I understand it's just terrible. And so I'm going to try to help out here. What is so startling? This tells us the Galatians who are in danger, they are converts, they became Christians out of Greek pagan background, and yet they are now falling under the influenceStarting point is 00:02:47of teachers who have come and said, if you're really going to be acceptable to God, it's not enough just to believe in Jesus Christ. You also have to obey all of the law. You have to go back and observe special days and months and seasons. You have to go back and do all the festivals. You have to obey all the mosaic ceremonial laws. You have to be circumcised, you have to undergo all of that. Jesus isn't enough. You also have to obey everything in the Bible. It's very, very important. And Paul says something here which is astounding. First of all, he says, if you do that, you will fall back under what he calls slavery of the non-gods. So we ask ourselves three questions. What are the non-gods? Who are these? What are these elemental spirits? Secondly, how do they enslave?Starting point is 00:03:33See? In fact, we're going to see there's two ways they enslave. They enslave the way the Galatians were enslaved to them in the past and the way they would be enslaved to them in the future if they keep on in the direction they're going. So first of all, who are the non-gods? Secondly, how are they, do they enslave us? And then thirdly, how can we be free? And in these few little verses, all those are answered. Who are the gods? How are we enslaved? How can we be free? Now, let's take a look who the non-gods are. This isn't easy, and here's the reason why. It's this term, formerly when you did not know God, you were a slave to those who by nature are not gods, but why would you want to go back to those weak andStarting point is 00:04:14miserable principles? Now, in verse 3, this same word came up. In verse 3 of chapter 4, which we don't have in front of us now, they said, when you were children, before you became Christians, before you understood the gospel, you were slaves to these principles of the universe. Now, this is such a difficult phrase. The Greek is such that we're not even sure how to translate it. And almost every different Bible, every English Bible you might have here tonight, probably has a different translation. They can't even agree on how to translate it. The Greek word is stoichia to kosmou. Stoichia of the cosmos,Starting point is 00:04:57of the universe. What is that? You see, for example, the NIV, which we have in front of us, renders it basic principles of the world in verse 3. Basic principles. And then here in verse 9, it calls them weak and miserable principles. Principles. In the Revised Standard Version, they're translated the elemental spirits of the universe. Spirits.Starting point is 00:05:22And the King James Version says the elements of the world. Now here's what's so problematic about it. One of the problems, frankly, is, here's a little idea. When you come to understand what a word means, one way you can look at it is look at the entomology and the other is to look at the usage. Now entomology means what was the original root meaning of the word? And you can pull apart the word looking at the stem and looking at the various parts, and find out that original entomology.Starting point is 00:05:50The trouble is very often the entomology is not necessarily the way it's used. So for example, look at the word awful in English. What was the word awful originally? If you look at the original root, what does the word awful mean? It was originally a-w-e-F-U-L-L. And something was awful if it filled you with respect. If you said, wow, how great, that's awful. That's not what it means anymore.Starting point is 00:06:16It means now something that actually fills you generally with sort of disgust. And so the entomology is not the same thing as the usage. Now, the, many commentators come to this and they look at the entomology is not the same thing as the usage. Now, the many commentators come to this and they look at the entomology. Literally stoichia means the ABCs. Literally stoichia means the ABCs of the universe. Now nobody translates it that way because that doesn't make any sense. And the original entomology of the word meant basic principles as opposed to advanced, ABCs as opposed to XYZ.Starting point is 00:06:49And so many people come here and they say, okay, now in verse 3 it says, formally when you were children you were slaves to the ABCs of the universe. And now you want to go back to the ABCs and be enslaved to them again. And here's what most people, frankly, most commentators, maybe not most, but many do. They say, what this is saying is, Paul is saying, look, you used to belong to a kind of more primitive, simplistic religion, but the gospel is a more advanced religion. Don't go back. You know, stay with the advanced. Don't go back to the primitive religion that you had before. The gospel is so advanced, and stick with the gospel. Now, there's a number of reasons why people use this to understandStarting point is 00:07:31this verse. One of the reasons is because I'm going to show you the alternative is so fantastic, a lot of people will stick with this understanding of the word, even though it doesn't make any sense. Does it make sense? First of all, here's…it doesn't make sense for a couple of reasons. First of all, Paul does not call these the elementary principles of the universe, of the religion. They don't, he doesn't say you were enslaved to the elementary principles of religion. He says you were enslaved to the elementary principles of the universe. So he's not talking about, you know, don't go back to primitive religion, stay with the advanced religion. And not only that, notice these basic principles in verse 9 are the same thing as verse 8,Starting point is 00:08:08which he calls, you were slave to those things which by nature are not gods. That means something that is treated as gods, but who are not. And that certainly can't be basic principles of religion. Most of all, and by the way, I'll be real quick on this. This was, Paul would never say Christianity is a more advanced religion than other religions. He'd never say such a thing. You know, the word for religion, the common Greek word for religion is almost nowhere in the Bible, in the New Testament.Starting point is 00:08:39Because Paul's understanding and the biblical understanding of the gospel is not that this is just a more advanced religion. You know, you get this. In the 20th century, historians of religion very often had this attitude. They say, yes, there was the primitive religions, the tribal deities, the god of wrath, the god of war, the god of judgment, but now we have Christianity, the more advanced religion. You see, a religion of love, a religion of ethics, a religion of pure, you know, a simpler religion, a more advanced love, a religion of ethics, a religion of pure, you know, a simpler religion, a more advanced religion, a more noble religion. Paul would never talk likeStarting point is 00:09:10that. How stuck up to say that our modern consciousness is the ultimate consciousness, our modern consciousness is just one more consciousness and there'll be another one coming. Things that people think now is what we hate judgment and we hate wrath, but now we like love and acceptance and tolerance. You're modern, we hate judgment, we hate wrath, but now we like love and acceptance and tolerance. You're modern, see? See, we've gotten over all that primitive stuff. People in a couple hundred years will look back at us as if we're the morons, as if we're the Cretans. You must never, ever, ever, sorry if you're from Crete, you must never, there's a lot of people from Crete that live in Astoria, so I have to be very…look, Paul would never say that.Starting point is 00:09:50The Gospel is not a more advanced religion. It has come down from heaven. It's off the spectrum. It's not…it's not a human category at all. He was…so he'd never say this. So what is he saying? What he's saying is the other meaning of the Greek word. The etymology of the Greek word was basic principles, but the way the word was often used, and it'sStarting point is 00:10:11very easy to see when you compare verse 8 and verse 9 together, was this. The pagans believed that behind every single basic element of creation was a god. Behind earth, behind basic element of creation was a god. Behind earth, behind fire, behind water, behind sun, behind moon, behind the stars, behind the land, behind agriculture, behind wine, behind everything in the Bible was a deity. So you had Bacchus, the god of partying, and you had Ares, the god of war, and you had Aphrodite, the god of sexual love and beauty. And of course, therefore, everybody had their own god. And these were the Stoichia. The Stoichia were the spirits behind everything, every created thing that was worshipped. And of course, they were. Farmers would sacrifice to the agriculture god. And sailors would pray to the sea god.Starting point is 00:11:07And merchants would pray to the...and there were gods of sort of financial luck. And of course that was paganism. Everything basic, every created elementary thing, there was a god. And Paul is talking about that. And what he's saying is that anything, any basic thing, whether it's going out and making money or whether it's having sex or whether it's plowing a field or whether it's theStarting point is 00:11:39mountains or whether it's nature or whether it's the sea, anything can be worshiped, can be treated as a god, can be the basis of your religion. And that's what Paul is talking about. And Paul therefore is saying, and here's the principle that we're going to spend some time on this, is an extremely important principle. Paul says the only alternative to the gospel is idolatry. The only alternative to worshiping the true gospel is idolatry. The only alternative to worshiping the true God is idolatry. Nobody is an unbeliever in this truest sense of theStarting point is 00:12:11term. There is no such thing as any religious person, really. There is no such thing as a secular person, really. There's no such thing as you either believe in the true God or else you are a slave to worshiping something that you treat as a God but really isn't. Now this is actually one of the main themes of the Bible, and let me take just a couple of minutes to show you how important this is to understanding everything. When it began to dawn on me, it changed my life, it changed my preaching, my counseling, everything. And it really only dawned on me a number of years ago, right around the time I was getting Redeemer started here.Starting point is 00:12:51Think about this. The first two commandments, God in the Ten Commandments is going to show us everything we need to know in order to live a life, a human life. Everything we need to know to live a life pleasing to Him, everything we need to know to truly be human. He only, and He's God, therefore He boils it all into ten principles, if only I could be that precise. You know, He boils it all.Starting point is 00:13:14The first two are about idolatry. If you go to God and say, I want to know how I can live my life. I want to know the secret for living. I want to know how, the first thing He'll do is talk to you about idolatry. First thing...and the second thing. But in the Old Testament you see idols come up all the time. In the New Testament it's a little bit deceptive because the word idol doesn't show up very much. But if you want to understand the foundational and absolutely basic nature of this whole theme.Starting point is 00:13:46One of the most fascinating little hints of this is the last verse of 1 John. You know, 1 John is a five-chapter letter, and in 1 John, he writes a letter to Christians, and he's talking to them about three things. He's talking to them about living in the light, living in love, and living in God. And living in the light means holiness. He teaches you how to live a holy life in the world. Living in love means how you can be a loving person to the people around you. And thirdly, how you can really have a relationship with God. And so he's doing all this. And at the very end, the last verse, the very 5.21, he says, little children, keep yourself from idols. Amen. Little children, keep yourself from idols. Amen.Starting point is 00:14:32Now, there's only two possibilities here. This is the first time it's even come up. The first time the subject has come up. The first time the word has come up. He says nothing else about idols throughout that whole book. So one possibility is suddenly at the very end, John, being a terrible writer, suddenly decided at the very, very end to throw one thing in that had nothing to do with anything else he said. Now, there was a possibility that just as he was getting to the end, suddenly John says, oh, oh, oh,Starting point is 00:14:57yeah, one more thing, keep yourself from idols. Bye. But I don't think that's what happened. Dr. David Martin Lloyd-Jones wrote a sermon or preached a sermon years ago. He preached all the way through the book of 1 John. And the last sermon, which is of the 67 sermons, which he preached on the book of 1 John, is on this verse. And he says some… I went back and I re-read the thing this week. And he says, what's so astounding about this is the only possibleStarting point is 00:15:25way to understand this is that John is saying, he's giving us a summary of everything he said. And therefore, the only, this is what we have to conclude. John is saying that if you ever fail to live in light or ever fail to live in love or ever fail to live in God, if you do anything wrong, if you fail in any way, if you have any problem, it all comes from idolatry. Because to say keep yourself from idols is essentially a summary statement of everything else he said. And here's what the doctor says, Dr. Lloyd-Jones says, it's pretty remarkable. He says, John therefore is teaching usones says, it's pretty remarkable. He says, �John, therefore, is teaching us that the greatest danger and the greatest enemy thatStarting point is 00:16:08confronts us is not a matter of deeds or of actions, but of idolatry.� Listen carefully. �That may sound very strange to some. Some think that above all what we need to be warned about is not to do certain things. But our deeds and our actions are always the outcome of our attitudes and our thoughts. So, John takes the same procedure as the Ten Commandments. All the scriptures always start like this. They always say, they always start here, that the greatest danger and the reason for all other wrong deeds is idolatry. Now, you know, when I read that, it just hit me like a ton of bricks. You know what he's saying? He that, it just hit me like a ton of bricks.Starting point is 00:16:45You know what he's saying? He says, John takes the same as the Ten Commandments. The Ten Commandments have, number one and number two, have no other gods before me, make no graven images. Why are they the first two? What the doctor's saying here, Dr. Lloyd-Jones is, and what John is saying, and I think what the Bible is saying is,Starting point is 00:17:04if you ever break Commandments three to 10, it's because you have broken Commandments 1 and 2. The reason for anything you ever do wrong, the reason for any problem you're having, the reason for any flaw or any brokenness in your life is always idolatry. That's the principle here. The only alternative to worshiping the true God in purity is idolatry. And the reason we ever fail to do that is idolatry. They're the only alternatives. This is a reason. See, what the doctor is coming along and saying is, and what John is saying,Starting point is 00:17:36and what the Bible is saying, this is really cataclysmic in your thinking. When you fail to be like Jesus, when you fail to be honest, when you fail to be loving, when you fail to be like Jesus, when you fail to be honest, when you fail to be loving, when you fail to be generous, when you fail to be holy, when you fail to be noble, which happens all the time, why? Why are you lying? Why are you bitter? Why are you anxious?Starting point is 00:17:58Why are you bored? Why are you despondent? Why are you failing to be generous? Why are you being selfish? Why? Now, what we usually say, and what I've said all my life is, because I'm a sinner, because I'm weak, because I'm flawed. And of course, that's true.Starting point is 00:18:12But do you see what happens when I say, the reason I have sinned here, the reason I have fallen here is because I'm a sinner. On the one hand, that means I'm powerless. What can I do about that? That's just me. I mean, what can I do? I'm powerless. What can I do about that? That's just me. I mean, what can I do? I'm powerless. And in another sense, it's a cop-out, because I can do nothing about it.Starting point is 00:18:30But what this is telling us, the Ten Commandments themselves are telling us, if you ever fail in three to ten, if you ever fail to love, if you ever fail to be generous, if you ever fail to be kind to people, if you ever fail to be honest, if you ever fail to be kind to people, if you ever fail to be honest, if you ever fail to do all those things, it's because something is an idol. Whenever you have blown it, you should always say, what is it that I have in the place of God? What is it that's so important to me that it has the place of God? What is it that I think is absolutely necessary?Starting point is 00:19:04What is it that is in the place of God that is is it that I think is absolutely necessary? What is it that is in the place of God that is causing me to do this? That has been a revolutionary principle. I began to make changes in my life once I figured that out. I began to, I think, in my counseling and my preaching, help people a lot more than I was before. Because instead of flailing on people and saying, don't do this, don't do that, don't do that, which of course you have to, but I also will say, what I also say to myself is, why are you not doing that?Starting point is 00:19:33Why are you doing this and not that? Why are you doing this and not that? You know why? Because something besides God has taken functional title to your heart. Something besides God is your beauty. Something besides God is your summum bonum, your highest good. Something besides God you're adoring. Idolatry is under every sin. Always. It's the only alternative toStarting point is 00:19:57knowing God in purity. How can we best understand the freedom we have in Christ? What is the relationship between the law of the Bible and the grace that Jesus How can we best understand the freedom we have in Christ? What is the relationship between the law of the Bible and the grace that Jesus offers? In the book Galatians for You, Tim Keller takes you through a rich and deep study of Paul's letter as he reflects on the amazing grace we have in Christ. Galatians is a powerful book that shows how people can think they know the gospel but are actually losing touch with it.Starting point is 00:20:26In this study of the book of Galatians, Dr. Keller helps you understand how this short book in the New Testament can transform your life. Galatians for you is our thanks for your gift to help Gospel in Life share the love of Christ with more people. Request your copy today at gospelandlife.com slash give. Now here's Dr. Keller with the remainder of today's teaching. Now, you know, so what is idolatry? You know, Lloyd-Jones in the sermon, he says this, the reason I'll read you this is not because it's brilliant,Starting point is 00:20:57because it is so unjargony and so non-technical and so simple. He says, an idol is anything in my life that occupies the place that should be occupied by God alone. An idol is anything that is central to me. An idol is anything that seems to me essential, absolutely necessary. An idol is anything by which I liveStarting point is 00:21:21and on which I depend. An idol is anything that holds such a controlling position in my life that it moves and rouses and attracts me so easily that I give my time, my attention, my energy, and my money to it effortlessly." I mean, that's so non-jargon and so non-technical, but when you put it that way, you begin to see. Why Paul can use this word stoichia.Starting point is 00:21:48Idols are not bad things. Idols are not sins ordinarily. Idols are good things made the best. Idols are basic things. Wind, earth, and fire. Farming, sex, these are good things turned into something that you've got to have, something that's an idol. That's what screws you up, and that is the reason you do everything that you do. That is the root of your personality, it's the integrating, it's the, when somethingStarting point is 00:22:18good becomes the best, it becomes a deity and therefore it becomes a demon. It becomes an idol, becomes the integrating focus of your personality and it is why you are the way you are. Now, that's who the non-gods are. How do they enslave us? Now we've already mentioned it but let me just give you a couple of ideas. Notice that Paul calls them twice, several times. He says, if you go to them, they'll enslave you. Of course they'll enslave you. Well, how will they enslave you? Well,Starting point is 00:22:52let me put it to you like this. Let me give you just two great examples. In the Bible, the way idolatry is… the way we see how idols control us. There is a Greek word that is used over and over and over and over again, and unfortunately because our translations do not know how to translate it, the average Christian who's read the Bible has missed one of the most important things the New Testament says. What this word is, is the word over desire. It's the word epithemia. You've probably heard me talk about it before and I'll talk about it again because it comes up in Galatians 5. And it's, let me tell you where it happens. It happens in Galatians 5.16, Ephesians 2.3. It happens in EphesiansStarting point is 00:23:364.20. It happens in 1 Peter 2.11, 1 Peter 4.2, 1 John 2, 16, James 1, 14, virtually every letter. And here's the problem. The word means over-desire, and nobody knows how to translate it. The old translations used to translate it lust, but right away when you hear the word lust in English you think of sex. The new translations talk about sinful desires, but that doesn't help either at all because listen, now listen, an over-desire, how do I say this? In the Bible, the word lust does not mean a normal-sized desire forStarting point is 00:24:11something evil, but an oversized desire for something good. Lust in the Bible is not a normal-sized desire for something evil. Lust in the Bible is an over-desire for something good, and idols create it. You lust after fame, or you lust after love, or you lust after achievement, or you lust after your children to be happy. Because when an idol comes in and says, if you have me, then you'll be happy, it creates a delusional field and what it does is it takes normal desires and turns them into enslaving desires. It turns them into drives. It turns them into chains and it makes you a slave. And if you want to see how this works out, let me just give you two examples of this. I said, whenever you find yourself having to sin, you feelStarting point is 00:25:05like you're having to sin. You're trying real hard and you can't stop. Always look for the chain of the idol. Like for example, sometimes a person I'll talk to over the years, you know, as a pastor I've listened to people and they say, I'm bitter and I can't seem to get rid of it. I'm mad at my parents or I'm mad at my spouse or I'm mad at my friend. I'm bitter. This person wronged me. This person did this and I've tried to forgive and I've tried to get rid of the anger and it's just killing me and it's burning me up and I can't get rid of it. But the reason that you are bitter, the reason you're enslaved to bitterness, is not what that person did to you, even though that's wrong, okay? The reason for the bitterness is not what that person did to you, but whatStarting point is 00:25:50your heart is making of the thing you lost. You see, your friend robbed you of something, and the reason that you can't get past your anger is not what that person did to you. That's not the reason you're enslaved. It's because what you lost you feel like you've got to have and you can never forgive him or her for what you lost, which means it's what your heart... This is what Lloyd-Jones is saying. This is what John's saying. This is what Paul's saying. The only reason you ever have a problem loving somebody, the only reason you ever break one of the commandments three to ten is because you're breaking one and two. And the only possible reason you can't get over the bitterness, it's not because of what sheStarting point is 00:26:28has done to you or what he has done to you, it's what your heart is making of the thing you've lost. Demote it. You have to. You have to destroy its power, but you have to say, I don't have to have that. Or here, let me give you another example, and that is guilt, the opposite of forgiveness. Sometimes people say, I just hate myself. I feel very guilty. I can't forgive myself. I have this low self-esteem and it's very typical for people to say, and I guess I say this every so often, that's the reason why nobody says it to me anymore, butStarting point is 00:26:57it's very typical to say, I know God forgives me, but I can't forgive myself. Now, whenever somebody says that, the reason that you're locked into failure, the reason you're locked into low self-esteem, the reason you're locked into guilt, the reason you can't get past it is not because of what you've done, it's not. It's because what your heart is making of the thing that you've failed. If you have failed because of lack of discipline and therefore you've blown your career, if you've failed because you blew a relationship, you feel like, I'll never get anybody like him or her in my life, and you just hate yourself, or you've failedStarting point is 00:27:37because two or three people you were raised with have just outstripped you, and you can't forgive yourself, what? No, you can't. The idol of your life that says if you could beat that person or if you could be as good as him or her or if you could please your parents or... In other words, why you are ever stuck is never because of what you've done or what's been done to you. It's what your heart is making of the thing that you feel like you've got to have. Lust is not a normal desire for something evil. That's wrong, of course. But that's really not what runs our life. It's not really the root of our problems. Lust is not a normal-sized desire for something evil. It is an over-desire for something good created by the enslavement of the idol. But what is so astounding about this particular verse,Starting point is 00:28:27this verse would not be that different than other verses on idolatry if it wasn't for this amazing thing. Paul says to the Galatians, you once were slaves to idols, and now you want to go back again. How dare you? Are you fools? Are you idiots? Have I been wasting my breath, he says? Now, here's what's so astounding about it. You have to realize something, and this isStarting point is 00:28:49pretty amazing. Do you know what the Galatians were before? They were pagans. They were Greek pagans or Greco-Roman people who were pagans. Now, for all the good things about pagan culture, I mean, pagan culture had some general sense of virtue, but by biblical standards, they were very licentious people. By biblical standards, they were copulating with everybody. By biblical standards, you know, they were, you know, they were the great unwashed, and they really were worshipping idols. I mean, they were bowing down to, you know, to little statues, and they were stabbing each other in the back. Paul talks about them, you know, in Ephesians and the kind of life they came from, hating and beingStarting point is 00:29:28hated and all that. Now, remember, remember what it is that they are being tempted to. What is the whole reason why the book of Galatians is being written? You know why. Teachers have come to the Galatians and have said, if you really, really want to be accepted by God, it's not enough for you just to believe in Jesus. You have to be very biblical. You have to be absolutely moral. You have to believe and do everything in the Bible. And so they're getting ready to move into a kind of biblical, legal moralism, an incredible,Starting point is 00:30:04they're going to become more moral and religious, that's the danger. Oh my word, you realize what Paul is saying? Before they were copulating in the streets, and now they're about to go into an absolutely rigorous program of utter obedience to biblical detail as a way of seeking to earn God's favor, and Paul says, you're just going to go right back where you were. How could he say that? Is this one of the most startling? This is the reason why my little question, you know, says, what is startling about this verse?Starting point is 00:30:34And people just stare. You see, it's taken us 30 minutes to get here. Now you realize, do you see this? It is astounding that Paul would say that being incredibly biblical and incredibly moral and having all your doctrine right and being absolutely pristine in all of your…being morally scrupulous and being sexually pure and all that sort of thing, that you will be just as enslaved as when you were out there fornicating all over the place. Why?Starting point is 00:31:04Because Paul is saying that you can either be your own Lord and Savior through your work, make an idol out of your work, or make an idol out of your sex, or make an idol out of your body, or make an idol out of your family. You can do that. In all those ways, you're being your own Lord and Savior. You're refusing the gospel of grace, and you're trying to earn your own salvation. You don't think of it that way. You don't think of it as religion, but you're out there being your own Lord and Savior. Or you can get moral. You can get very religious and do the doggone same thing.Starting point is 00:31:33Instead of following Christ, you're following Christianity. And you're actually seeking to be your own Lord and Savior through obedience to the law. You are just as enslaved. In fact, in fact, if any of you around, back in the end of January, I did three sermons in the morning service on the parable of the prodigal son. And one of the amazing things about the parable of the prodigal son is the father in that story had two sons, an elder brother and a younger brother. The younger brother is like the early Galatians, you know, the old Galatians. He was out there fornicating in the pigsty with everybody, and the elder brother was very moralStarting point is 00:32:09and very good and very religious and stayed very close to the father and did everything the father said, remember? He says, Father, I have a slave for you. And yet the point of the parable, the point of Jesus is they were both alienated from the father. Neither of them understood the father. Neither of them had the father's heart. And both of them wanted only to control the Father. And that's what idolatry does. I'm going to be my own master, I'm going to be my own Savior, I'm going to control my life. I don't want to give myself to God.Starting point is 00:32:35And of course, the point of Jesus is they were both equally lost. But if anything, in the end of the parable of the prodigal son, the younger one goes in. You know, as I said there, the father had two sons, a Jekyll and a Hyde. And in the end, Hyde comes home and becomes a Christian, and Jekyll will not go in. And see, one of the problems is, if anything, the religious slavery, religious spiritual slavery is worse because you don't know you'reStarting point is 00:33:05dead. You just don't know it. So the non-gods, anything, any good thing raised to become your ultimate thing enslaves you and it can enslave you just as much by being good as being bad, just as much by living a bad life as living a good life. But then lastly, how can we be free? Well, now the answer is there, but to be honest with you, we're going to get back to idolatry later on when we get to Galatians 5. But one of the things that's so marvelous about this is Paul actually hints at it. He says,Starting point is 00:33:40how can you go back to slavery when you have...what does he say? You know God or rather are known by God. Now frankly, there's the two things. Now when he says known God or known by God, he is not saying you don't really know him, you're just known by him. What he's trying to say is, what's primary? He says, what makes you a Christian? The primary, the most basic thing is not that you know him, that you've experienced him, that you feel his love, that you're praying to himStarting point is 00:34:09day and night. He says, that's not what makes you a Christian. Ultimately, what makes you a Christian is what is that God knows you, that God loves you, that God has chosen you, that God has put his grace and his mercy on you. And see, Paul is actually here explaining the way to deal with idols. In 1 Corinthians 4, Paul says, I don't care what you think of me. He says, it is a small matter to me whether I'm judged by you or any human court. Yea, I don't even judge myself. My conscience is clear, but that does not make me innocent.Starting point is 00:34:39It is God who judges me. You see that? Any idol will make you a slave to somebody's judgment. If you're the idol, you know, if idolatry is friends and approval and popularity, you'll be letting other people judge you. All the time. And you'll be up and down depending on what they say. If it's achievement, then it's what your peers think, or maybe what the critics think. If it's, you know, whatever it is, if you're religious, then you have to, you know, we want everybody to think you're veryStarting point is 00:35:08guilely. But Paul's saying is, the gospel is, your performance means nothing, popularity means nothing, those things mean nothing. All that matters is that God knows you. It's what God thinks of you and what God thinks of you in Jesus Christ. And see, Paul is like a laser beam. He thinks about that all the time, and as a result, he laughs in the face of anything else that comes along. Criticism, what people think. He's not up and down all the time, because he's like a laser beam.Starting point is 00:35:32He's focused on that. The important thing is not that I know God, but that God knows me. And you see, my knowledge of God goes up and down all the time, but his knowledge of me is absolute and permanent and fixed and unchanging. I will never, never, never forsake you," he says. That's what the Lord says. But then the other part is you do have to know God. And ultimately, I, now here's what I have to, ultimately, it is not enough to just tell yourself over andStarting point is 00:36:01over the gospel. It's not enough to say to your idols, which is fundamentally what you have to do, you're a good thing, but you're not the best thing. I don't need you. I've got Jesus. Now, I'll tell you something. That works sometimes in a cringe. When you're feeling like, I've got to do this, how can I get control? You have to find your idol and you have to look at it in the face and you have to say, I don't need you, not when I have Jesus. But ultimately you have to know God. And what I mean by that is, you actually have to experience God. You have to experienceStarting point is 00:36:32his love on your heart. Just telling yourself the truth, just sort of getting yourself together, just pushing it. Ultimately that doesn't work in the long run. It certainly doesn't work in a pervasive way. You have got in your prayer life to have enough of experience of his beauty that everything else that is out there trying to say, lo, worship me, worship me, you'll say, forget it. There has to be a decent prayer life. But lo, my dear friends, listen. God lost his son. God has been working throughout all eternity just to bring down the barrier so that he could be in you and you in him. I mean everything God's ever done is soStarting point is 00:37:13that you could feel his love in your heart. Do you think therefore that he's gonna put you off? Absolutely not. Go get him. Go to him. He might make you wait. He may do all sorts of things, but it's not because he wants to see you squirm. Everything he's ever done is so you can know him. And only by knowing him will you be able to say, forget it, to the idols. Dr. Lloyd-Jones ends his sermon, and I will too, with two little verses from a hymn. Two hymns, actually. The one hymn was an old John Newton hymn, and one verse goes like this, the dearest idol I have known, whate'er thatStarting point is 00:37:52idol be, help me to tear it from thy throne, and worship only thee. And Lloyd-Jones says, but how? And he says, here's how. And he says, when Hudson Taylor died, the great missionary to China, they found a piece of paper in his diary. It was a loose piece of paper, and it had this written on it, and it was clear that he would move it every day, so that whatever else he was reading, he was looking at this every day. It was just these verses. Lord Jesus, make thyself to me a living bright reality, more present to faith's vision keen than any outward object seen, more dear, more intimately nigh than in the sweetest earthly tie." Every day, Hudson Taylor was asking for Jesus' reality. He said, that's the only way I'mStarting point is 00:38:40ever going to get the freedom from idols. If you take that prayer and you go to him every day with it, He'll meet you. Everything He's ever done, He lost His Son so He would meet you. He's not going to drag His feet. Don't drag yours. Let's pray. Thank you, Father, for giving us this great insight into how we can live lives that please you. All we ask is that you would meet us. We're coming. We pray this in Jesus' name. Amen. Thanks for listening to today's teaching from Tim Keller. If you have a story of how the gospel has changed your life or how Gospel on Life resources have encouraged or challenged you, we'd love to hear from you. You can share your story with us by visiting gospelinlife.com slash stories. That's gospelinlife.comStarting point is 00:39:33slash stories. Today's sermon was recorded in 1998. The sermons and talks you hear on the Gospel in Life podcast were preached from 1989 to 2017 while Dr. Keller was senior pastor at Redeemer Presbyterian Church.

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