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Church Math

As kids, I bet most of us reading this post probably hated math—all the subtracting, borrowing, and dividing. These are all words that make pastors nervous. No wonder teachers called them "problems."

But as we aged and began ministry, something miraculous happened and we suddenly fell in love with numbers. In fact, we learned the whole new subject called "church math," like baptisms, budgets, and Sunday service attendance. The number of things to count became almost endless and almost fun—that is, as long as the numbers were up. But if the numbers went down, especially the Sunday attendance number, our spirits would often go down with them. And that is a problem indeed.

Our Relationship With Attendance

I am not against counting things when it comes to church. The old adage which says, "We count people because people count" may be trite, but it is true. We should count the things that we keep track of. But all of us will readily admit that there is something suspicious going on with our relationship with the attendance figure. I believe it is because, at times, we look to it to justify ourselves and our ministries.

The equations on the chalkboard of our heart usually go something like this:

Lots of people = Visible success in ministry = I am happy

Fewer people = Failure in ministry = I am depressed

Anybody else think that math is a little fuzzy?

Here are a few tips to help us clear things up.

1. Define yourself by what Jesus did on the cross, not what you do on Sunday.

Though we all know this is true, we often struggle to believe it when it counts. To see change happen, we must do what it takes to write this gospel truth on our hearts, so that it is ready when we need it most. As we grow in our ability to use the gospel in daily life, we will be better equipped to fight the enemy's lies.

2. Be careful with counting.

As I said before, I'm not telling you not to keep track of things. I’m simply saying that we recognize attendance records can be like handguns—helpful in some situations and dangerous in others. Ask yourself questions like, “Why am I watching the attendance so closely? For Jesus or for me?” Remember, our worth as followers of Jesus and as pastors is not wrapped up in how many people attend our services, but in the gospel.

3. Be careful with how you define success.

Though our “bigger is better” mentality may tempt us to think otherwise, a big crowd doesn’t necessarily signify a faithful ministry. In fact, as we study the Scriptures we see a number of “successful” preachers who weren’t always surrounded by huge crowds—Isaiah, Jeremiah, and at times, even Jesus. While we can take heart in this fact, we must also guard ourselves from going too far in the other direction as well. Pastoring a small church doesn’t necessarily make us more faithful, just as pastoring a large church doesn’t make us unfaithful.

4. Be part of the solution instead of part of the problem.

Nearly every pastor I know struggles with this issue. Will you join me in serving your fellow strugglers and not let “So what are you guys running these days?” be the first question you ask your pastor friends the next time you talk to them? Ask about their soul, their family, or how they are engaging their community. As we do, I think we will do the kingdom a great service.

Our justification is in the gospel, not how many people attend our services. What are you looking to for your justification today?

Missional Ecclesiology

Re:Train professor Gregg Allison explains the missional church in his blog series on Missional Ecclesiology.

I believe in the sovereignty of God, the Five Points of Calvinism, the Solas of the Reformation. I believe that grace precedes faith in regeneration. Theologically, I am Reformed. Sociologically, I am simply a Christian—or at least I want to be. The tricky thing about our hearts is that they can turn even a good thing into an engine of oppression. It happens when our theological distinctives make us aloof from other Christians. That's when, functionally, we relocate ourselves outside the gospel and inside Galatianism.

Jesus Plus

The Judaizers in Galatia did not see their distinctive—the rite of circumcision—as problematic. They could claim biblical authority for it in Genesis 17 and the Abrahamic covenant. But their distinctive functioned as an addition to the all-sufficiency of Jesus himself. Today the flash point is not circumcision. It can be Reformed theology. But no matter how well-argued our position is biblically, if it functions in our hearts as an addition to Jesus, it ends up as a form of legalistic divisiveness.

Manipulation Through Exclusion

Paul answered the theological aspects of the Galatian error with solid theology. But the "whiff test" that something was wrong in those Galatian churches was more subtle than theology alone. The problem was also sociological. "They make much of you, but for no good purpose. They want to shut you out, that you may make much of them" (Galatians 4:17). In other words, "The legalists want to 'disciple' you. But really, they're manipulating you. By emphasizing their distinctive, they want you to feel excluded so that you will conform to them."

It's like chapter two of Tom Sawyer. Remember how Tom got the other boys to whitewash the fence for him? Mark Twain explained: "In order to make a man or boy covet a thing, it is only necessary to make the thing difficult to attain." Paul saw it happening in Galatia. But the gospel makes full inclusion in the church easy to attain. It resets everyone's status in terms of God's grace alone. God's grace in Christ crucified, and nothing more. He alone makes us kosher. He himself.

The Judaizers would probably have answered at this point, "We love Jesus too. But how can you be a first-rate believer, really set apart to God, without circumcision, so plainly commanded right here in the Bible? This isn't an add-on. It's the full-meal deal. God says so."

Sociology Reveals Theology

Their misuse of the Bible showed up in social dysfunction. "It is those who want to make a good showing in the flesh who would force you to be circumcised. . . . They desire to have you circumcised that they may boast in your flesh" (Galatians 6:12-13).

In other words, "When Christians, whatever the label or badge or shibboleth, start pressuring you to come into line with their distinctive, you know something's wrong. They want to enhance their own significance by your conformity to them: 'See? We're better. We're superior. People are moving our way. They are becoming like us. We're the buzz.'" What is this, but deep emotional emptiness medicating itself by relational manipulation? This is not about Christ. This is about Self. Even Peter fell into this hypocrisy (Galatians 2:11-14). But no matter who is involved, this is not the ministry of the gospel. Even if a biblical argument can be made for a certain position (and we all want to be biblical), the proof of what's really happening is not in the theological argumentation but in the sociological integration.

Christ Alone

Paul had thought it through. He made a decision that the bedrock of his emotional okayness would forever lie here: "Far be it from me to boast [establish my personal significance] except in the cross of our Lord Jesus Christ. . . . For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Galatians 6:14-15).

In other words, "Here is all I need for my deepest sense of myself: Jesus Christ crucified. His cross has deconstructed me and remade me, and I am happy. Everything else is at best secondary, possibly irrelevant, even counterproductive. Let Jesus alone stand forth in my theology, in my emotional well-being and in my relationships with other Christians!" This settledness in Paul's heart made him a life-giving man for other people. He was a free man, setting others free (Galatians 5:1). This is the acid test of a truly Reformed ministry—that other believers need not be Reformed in order to be respected and included in our hearts.

Whatever divides us emotionally from other Bible-believing, Christ-honoring Christians is a "plus" we're adding to the gospel. It is the Galatian impulse of self-exaltation. It can even become a club with which we bash other Christians, at least in our thoughts, to punish, to exclude and to force into line with us.

How To Be Truly Reformed

What unifies the church is the gospel. What defines the gospel is the Bible. What interprets the Bible correctly is a hermeneutic centered on Jesus Christ crucified, the all-sufficient Savior of sinners, who gives himself away on terms of radical grace to all alike. What proves that that gospel hermeneutic has captured our hearts is that we are not looking down on other believers but lifting them up, not seeing ourselves as better but grateful for their contribution to the cause, not standing aloof but embracing them freely, not wishing they would become like us but serving them in love (Galatians 5:13).

My Reformed friend, can you move among other Christian groups and really enjoy them? Do you admire them? Even if you disagree with them in some ways, do you learn from them? What is the emotional tilt of your heart—toward them or away from them?

If your Reformed theology has morphed functionally into Galatian sociology, the remedy is not to abandon your Reformed theology. The remedy is to take your Reformed theology to a deeper level. Let it reduce you to Jesus only. Let it humble you. Let this gracious doctrine make you a fun person to be around. The proof that we are Reformed will be all the wonderful Christians we discover around us who are not Reformed. Amazing people. Heroic people. Blood-bought people. People with whom we are eternally one—in Christ alone.

First posted on Ray Ortlund's blog, Christ Is Deeper Still.

Recommended Books

Get the best books on various important topics. Check out our recommended reading section.

Click through to the Resurgence if you can't see the video.

Is there a connection between birth control and abortion? Part 4 of Pastor Mark's interview with Randy Alcorn. See all the parts of this interview posted so far.

In this clip Alcorn refers to a couple of his books on the topic:

• Pro-Life Answers to Pro-Choice Arguments
• Does the Birth Control Pill Cause Abortions?

Missional Ecclesiology

Re:Train professor Gregg Allison explains the missional church in his blog series on Missional Ecclesiology.

Know Your Heretics series: Click | View Series

The Rise of the Judaizers

A problem arose in the early church when the apostles took the gospel of Jesus to Jews, Samaritans, and Gentiles. When Gentiles responded to the gospel, a conflict arose that threatened to divide the church.

A group called the Judaizers opposed Paul and Barnabas at the Council of Jerusalem (AD 50) in Acts 15. They were uncertain that the benefits of the covenant people of God were to be extended to the Gentiles, thus doubting their conversion by the gospel.

Paul's response assures them that the Gentiles had indeed been made partakers in the blessings of the covenant, namely, the Holy Spirit: "And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith" (Acts 15:8-9).

The Judaizers' View of Salvation

The Judaizers were teaching that God still required everyone to observe certain rituals and statutes in order to be accepted by him as Father.

Paul, in recounting his confrontation of Peter before the Judaizers, gives us an insight into the teaching of this group (Gal. 2:14). Apparently, the Judaizers were attempting to force Gentile Christians to live under the regulations of the Mosaic Law.

They are also called the "circumcision party" (Gal. 2:12), because one of the specific elements of the Law that the Judaizers were forcing the Gentile Christians to live by was the practice of circumcision.

Peter had withdrawn himself from eating with Gentile Christians, fearing the opposition that would come from the Judaizers. Eating with Gentiles would have rendered Peter ceremonially unclean under the Old Covenant, by breaking an important element of the Mosaic Law. However, Paul said Peter's conduct was "not in step with the truth of the gospel" (Gal. 2:14).

The Orthodox Response

Paul's response is given in Galatians 2:16: "We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified."

Paul's other response is found in Galatians 5:12: "I wish those who unsettle you would emasculate themselves!" He suggests self-castration for those who require circumcision for others. Paul made his point clearly.

According to Paul and the response drafted at the Council of Jerusalem, the Gentiles were not obligated to follow the restrictions of the Law. They were free in Christ, who had fulfilled the demands of the Law. Paul exhorted the Gentiles to abstain from practices associated with pagan idol worship, not to earn their salvation, but as a response to the life-changing message of the gospel and in gratitude for God's gift of salvation.

Why Does All This Matter?

While the heresy of the Judaizers was put to rest by the Apostle Paul, the idea behind their erroneous belief still permeates the church today. The issues are no longer circumcision or ceremonial uncleanness, but the question of how the law relates to salvation—or how works relate to righteousness—is still something that many Christians remain confused about today.

Paul's exhortation to the Judaizers remains as important as ever. It is not by works that we are saved, but solely by the grace of Christ. In fact, to add anything to the work of Christ for salvation actually negates God's grace. Paul says, "I do not nullify the grace of God, for if justification were through the law, then Christ died for no purpose" (Gal. 2:21).

Preaching & the Emerging Church

This ebook offers a thorough critique and evaluation of the preaching of four leaders of the emerging church movement. Get it here.

Know Your Heretics series: Click | View Series

The Historical Background

Sabellius, a third-century theologian and priest, was a proponent of modalism. Modalism is a non-Trinitarian heresy claiming that the Father, Son and Holy Spirit are simply different modes of God and not distinct persons within the Godhead. Little is known about Sabellius, who was excommunicated in 220 AD, but the teaching attached to his name became infamous and is still with us today.

Sabellius’ View of God

The modalists were rightly concerned with maintaining the oneness of God as well as the full deity of Christ. However, this led them to the error of seeing any suggestion that the Son was a distinct person from the Father as creating a duality within the Godhead.

Early historian Hippolytus summarized the modalist position as one in which the names “Father,” “Son,” and “Holy Spirit” did not stand for real distinctions in the Godhead, but rather mere names that described the actions of the one God at different times in history. In other words, “Father,” “Son,” and “Spirit” are merely adjectives describing how the one divine Being acts and is perceived.

Sabellius used the analogy of the sun to explain his position. In the same way that the sun gives off both light and heat, so also the single divine being radiates in history in different fashions. In creation, the divine Being acts as Father; in redemption, as Son; in the lives of believers, as the Holy Spirit.

The Orthodox Response

The orthodox response to the heresy of Sabellius (and other modalists) came from Tertullian, the African theologian. In Against Praxeas, Tertullian argued that Scripture reveals that the Godhead is three who are at the same time one. He rightly considered this an essential doctrine of Christianity.

In the Sabellian modalist view, the three are not anything real, but rather just different manifestations of the one. Therefore, Tertullian proposed that we speak of the Godhead as “one substance (substantia) consisting in three persons (persona).” This terminology would serve as the basis for future Latin theology, and it is from Tertullian’s pen that the important Christian word “Trinity” (trinitas) was first inked.

Why Does All This Matter?

Sabellianism is one of the heresies in Christendom that keeps appearing again and again in different forms. Anyone who has sat in a Sunday School class and heard that God’s Tri-unity is like water in that it appears to us in three forms (liquid, steam, and ice) has been exposed to a contemporary variation of modalism. God is not one person that exists in three different forms at three different times, but three distinct persons concurrently sharing one common essence.

Modalism also reared its ugly head in the classic liberal theology of Friedrich Schleiermacher, and it is even seen today in the “Oneness” sect of Pentecostalism, which clearly denies the doctrine of the Trinity. What is at stake in the debate is not merely fancy theological terminology, but our understanding of God himself. For example, if Sabellian modalism were true, the intimate relationship that existed between the Father and the Son from all eternity (John 17) would be irrational.

Modalism undercuts the atoning work of Jesus Christ, as well. If there is only one God who works in different modes of being throughout history, one must question whether Jesus Christ was truly a man, or if he only appeared to be such, as the heresy of Docetism declares. If Jesus Christ is not fully God and fully man, then he cannot be the one mediator between God and man. It is for this reason that the heresy of Sabellian modalism must be rejected, and the biblical doctrine of the Trinity must be affirmed.

Scandalous

In Scandalous, world-renowned theologian D.A. Carson unpacks the meaning of the most scandalous event in history: the death and resurrection of Jesus. Get the book.

Justification by X: Click | View Series

A Confession

Let's start with a confession: I love Affliction T-shirts.

The fleur de lis reminds me of my city. The skulls remind me of my depravity. They are comfortable and hand crafted. I love 'em. But because of their cost, I own only one of them that I bought on clearance at Macy's. Oddly enough, at the risk of sounding girly, I actually think about that one shirt a lot (although the bones do help my case). And it's not primarily for the comfort or the craftsmanship, though it may indeed have something to do with my depravity.

As the thought turns in my mind, the question that haunts me is, "Why did I really want that shirt in the first place?" Is it for the reasons I mentioned above, which seem harmless enough? Or is it for some less harmless reason like, "All the cool kids wear them and I want to fit in?" Hmmm... The plot thickens.

We have just stepped from the dark closet where my shirt hangs into the much darker corners of the soul.

The Lie

All of us have "false justifiers" that we use to try to justify ourselves before God and others, and there are ways we seek false justification that are as nuanced as our own personalities and ministry contexts. For many, what we wear, or at least our appearance, is high on the list. And each time we allow how we appear before others to become more important than how we appear before God, it is stark evidence of our belief in the great Lie that Jesus and the good news that he has spoken over us is not enough.

The Truth

As with any lie, the only way to effectively counter it is with the Truth. When we seek to "clothe ourselves" in the righteousness that the "right kind" of clothing can provide, we must remind ourselves that we are already clothed in the righteousness of Christ (Isa. 61:10). When we seek to find our value in the fact that we can buy something of significant value on earth, we must remind ourselves that we are of great value to God and have been bought at a great price (1 Cor. 6:20) already. We have to counter the Lie with the Truth.

So is it wrong to wear an Affliction T-shirt? No.

Is it wrong to define yourself by what you wear? Yes.

So tomorrow when you reach in the closet for what to wear, stop and ask yourself, "Why am I about to wear what I am about to wear? To honor God or to seek to impress others?" If you find the Lie at work, kill it with the Truth. "I am not justified by what I wear, but by the righteousness that I am now clothed with in Christ." And with the name of Christ written on your soul, it doesn't matter what name is written on your shirt.

To be continued.

Learn more about how to spot the Truth and the Lie working in all areas of life at the Exchange Conference in San Diego, June 17-18.

Doctrine Book

Doctrine: What Christians Should Believe is available now. Read a free chapter and find out more.

This is a series on 11 Leadership Lessons from 12 Disciples, based on the recent sermon Jesus Calls the Twelve, on Luke 6:12-16.

Lesson #8: Big teams need a smaller team within the team

Mars Hill Church is a big team. Ten campuses, a couple dozen services, forty-something elders and growing. I don't know how many hundreds of deacons, hundreds of community group leaders. There are a lot of big teams that need smaller teams within the teams.

Jesus has the seventy. They're mentioned as a number in the Bible. There are twelve that he's appointing as apostles, and within that team he's got Peter, Andrew, James, and John. Peter's the senior leader, but the inner team of leaders is Peter, Andrew, James, and John. They're listed together. They get special access to Jesus. They get special training from Jesus, and they make certain decisions that others don't get to make. So big teams need teams within the teams.

To be continued.

The Prosperity Gospel

Prosperity theology is a marketing scam. Learn about prosperity theology's dirty little secret.

Justification by X: Click | View Series

We Know the Truth

Most of us reading this post have a deep and abiding love for the gospel—the good news that Paul heralds in Romans 1:16-17: "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, "The righteous shall live by faith."

And most of us would also be quick to proclaim and defend the searing indictment of Romans 1:22-25: "Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen."

But We Still Succumb To the Lie

While this text is speaking specifically about the practice and consequences of those who do not know Christ, I fear that those of us who do know him are often guilty of falling prey to the same deception that is seen in verse 25—exchanging the truth about God for a lie and worshiping and serving the creature rather than the Creator. This may not be in regard to our eternal salvation, but in what we look to to "save us" in the difficult moments of everyday life and ministry. And while our souls might not be in eternal danger, the intimacy of our relationship with God and our effectiveness in ministry and mission certainly are.

We look to Jesus to justify us before God in eternity; but we often look to lesser, functional saviors to "justify" us in the moment. These can be things like:

• Material possessions.
• Ministry results.
• Misplaced identity.
• Social media.

The ruins of our false justifiers litter the landscape of our lives.

In the following series, we will take several of these "false justifiers," seek to deconstruct them, and disarm them by the power of the gospel. My hope is that by the time we finish, we will be able to exchange these lies for the truth.

To be continued.

Exchange Conference

Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life at the Exchange Conference.

In Evan Almighty, Hollywood’s cleverly titled farce about Noah’s Ark, Morgan Freeman plays God. Freeman’s incarnation of God is one part groovy yoga instructor, one part Vegas magician, and one part high-end, New Age life coach in Deepak Chopra pajamas. No part of him, however, suggests the Old Testament deity who wipes out his creation with a flood and starts again—which is the whole point of the story of Noah’s Ark. There you have it—a stark contrast between two types of God.

The choice is not really between a cool God and a mean one. The issue goes deeper. The worship of creation is our attempt to fill the gaping hole made by our refusal to worship the true God, who created all things. In Romans 1:18–20, Paul makes a series of earth-shaking statements about human beings who stand before the Creator. They know God, but “by their unrighteousness suppress the truth” about him (v 18). They know God because “what can be known about God is plain . . . . in the things that have been made” (vv 19–20).

They know God exists and long to connect with him, yet deliberately reject him and the evidence of his creative handiwork.

G. K. Chesterton said, “When men cease to believe in God they do not believe in nothing; they believe in anything!” The Lie about God is a substitute, taken from within creation. This is One-ism, or paganism (paganus comes from the Latin word meaning “of the earth”). In Paul’s words, “they exchanged the glory of the immortal God for images resembling mortal man and birds and animals and reptiles” (v 23).

To learn more about one-ism and two-ism and see how it plays out in all kinds of ways in our church and culture, come to the Exchange conference in San Diego. Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life. Exchange is June 17 & 18 in San Diego, California. Find out more.

Exchange Conference

Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life at the Exchange Conference.

Here is the full video of our interview with Dr. Michael Horton.

To watch or share shorter clips from the interview, use these links:

• What Is Moralistic Therapeutic Deism?
• Why You Can't "Be" the Gospel
• What We Should Learn From the Mainline Denominations
• Is the New Perspective on Paul Dangerous?
• Why Is the Resurgence of Reformed Theology Encouraging?
• Michael Horton's Advice to the Young Reformed
• What Is the Greatest Theological Challenge Facing the Next Generation of Pastors?
• Building a Kingdom vs. Receiving a Kingdom
• The Gospel-Driven Life

Re:Train

If you want to be in missional ministry, you need training. World-class theological and practical ministry training at four strategic locations: retrain.org.