In light of Paul Tripp coming to Coral Ridge this weekend, I've gone back through a lot of my Paul Tripp books-he's such a huge gift to the church!

In one of his books (co-authored with Tim Lane), How People Change, he identifies seven counterfeit gospels—-"religious" ways we try and "justify" or "save" ourselves apart from the gospel of grace. I found these unbelievably helpful. Which one (or two, or three) of these do you tend to gravitate towards?

Formalism. "I participate in the regular meetings and ministries of the church, so I feel like my life is under control. I'm always in church, but it really has little impact on my heart or on how I live. I may become judgmental and impatient with those who do not have the same commitment as I do."

Legalism. "I live by the rules—rules I create for myself and rules I create for others. I feel good if I can keep my own rules, and I become arrogant and full of contempt when others don't meet the standards I set for them. There is no joy in my life because there is no grace to be celebrated."

Mysticism. "I am engaged in the incessant pursuit of an emotional experience with God. I live for the moments when I feel close to him, and I often struggle with discouragement when I don't feel that way. I may change churches often, too, looking for one that will give me what I'm looking for."

Activism. "I recognize the missional nature of Christianity and am passionately involved in fixing this broken world. But at the end of the day, my life is more of a defense of what's right than a joyful pursuit of Christ."

Biblicism. "I know my Bible inside and out, but I do not let it master me. I have reduced the gospel to a mastery of biblical content and theology, so I am intolerant and critical of those with lesser knowledge."

Therapism. "I talk a lot about the hurting people in our congregation, and how Christ is the only answer for their hurt. Yet even without realizing it, I have made Christ more Therapist than Savior. I view hurt as a greater problem than sin—and I subtly shift my greatest need from my moral failure to my unmet needs."

Social-ism. "The deep fellowship and friendships I find at church have become their own idol. The body of Christ has replaced Christ himself, and the gospel is reduced to a network of fulfilling Christian relationships."

As I said two weeks ago in my sermon, there are outside-the-church idols and there are inside-the-church idols. It's the idols inside the church that ought to concern Christians most. It's easier for Christians to identify worldly idols such as money, power, selfish ambition, sex, and so on. It's the idols inside the church that we have a harder time identifying.

For instance, we know it's wrong to bow to the god of power—but it's also wrong to bow to the god of preferences. We know it's wrong to worship immorality—but it's also wrong to worship morality. We know it's wrong to seek freedom by breaking the rules—but it's also wrong to seek freedom by keeping them. We know God hates unrighteousness—but he also hates self-righteousness. We know crime is a sin—but so is control. If people outside the church try to save themselves by being bad; people inside the church try to save themselves by being good.

The good news of the gospel is that both inside and outside the church, there is only One Savior and Lord, namely Jesus. And he came, not to angrily strip away our freedom, but to affectionately strip away our slavery to lesser things so that we might become truly free!

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On April 26-27 I will have the privilege of joining men I admire and respect at the Advance the Church conference in Durham, North Carolina. My assignment is to speak on "contextualization without compromise." I address this very issue at length in my book Unfashionable: Making a Difference in the World by Being Different. The organizers of the conference have asked me to share some of thoughts on contextualization. So, for better or for worse, here they are (taken straight from Chapter 8 of Unfashionable).

The principle behind Paul's exhortation in 1 Corinthians 9:22 to "become all things to all men" is what Christian thinkers call "contextualization." Contextualization is the idea that we need to be translating gospel truth into language understood by our culture. Cross-cultural missionaries and Bible translators have been doing this for centuries. They take the unchanging truth of the Gospel and put it into language that fits the context they are trying to reach. Contextualization simply means translating the Gospel—in both word and deed—into understandable terms appropriate to the audience. It's Gospel translation that is context sensitive.

Genna, my eight-year-old daughter, loves going to her Sunday school class for various reasons. She loves seeing her friends and singing her favorite songs. But she also loves to learn from her capable and creative teacher. He works hard to use language, concepts, and illustrations that she and the other children in the class will understand as he faithfully teaches them the Bible. And as a result, Genna gets it. She walks away Sunday after Sunday excited about what she's learned. This thrills Kim and me. We're both grateful that her teacher understands the need to contextualize.

Similarly, every English Bible translation is an effort to contextualize the Scriptures (originally written in Hebrew and Greek for ancient peoples) for an English-speaking audience of today.

Contextualization also involves building relationships with people who don't believe. We don't expect them to come to us; we go to them. We meet them where they are. We enter into their world by seeking to identify with their struggles, their likes, their dislikes, their ideas. Chuck Colson speaks of it as entering into people's "stories":

We must enter into the stories of the surrounding culture, which takes real listening. We connect with the literature, music, theater, arts, and issues that express the existing culture's hopes, dreams, and fears. This builds a bridge by which we can show how the Gospel can enter and transform those stories.

Edith Schaeffer, wife of the late Francis Schaeffer, wrote about a visit the two of them made to San Francisco in 1968. One night they went to Fillmore West to hang out with the druggies and hippies and take in a light show. She records how heartbroken they were as they witnessed on that night "the lostness of humanity in search of peace where there is no peace." She concluded, "A time of listening is needed—listening to what the next generation is saying, listening to the words of the music they are listening to, listening to the meaning behind the words. If true communication is to continue, there is a language to be learned."

Contextualization begins with a broken heart for the lost and a driving desire to help them understand God's liberating truth. Only by real listening and learning can we hope to persuasively communicate God's unchanging Word to our constantly changing world.

Sadly, some well-meaning Christians conclude otherwise. For these Christians, contextualization means the same thing as compromise. They believe it means giving people what they want and telling people what they want to hear. What they misunderstand, however, is that contextualization means giving people God's answers (which they may not want) to the questions they're really asking and in ways they can understand.

This misunderstanding of contextualization has led these people to argue that cultural reflection and contextualization are at best distractions, at worst sinful. They admonish us to abandon these things and focus simply on the Bible. While this sounds virtuous, it ends up being foolish for two reasons. First, as we've already seen, the Bible itself exhorts us to understand our times so that we can reach our changing world with God's eternal truth. To not contextualize, therefore, is a sin. And second, we all live inescapably within a particular cultural framework that shapes the way we think about everything. So if we don't work hard to understand our context, we'll not only fail in our task to effectively communicate the gospel but we'll also find it impossible to avoid being negatively shaped by a world we don't understand.

In a recent interview, pastor Tim Keller put it this way: "to over-contextualize to a new generation means you can make an idol out of their culture, but to under-contextualize to a new generation means you can make an idol out of the culture you come from. So there's no avoiding it."

Whether translating the Bible or developing relationships with non-Christians, we're to be missionary minded in everything we do. That takes work—the hard effort of maintaining the big picture and communicating comprehensibly and compellingly to those who don't share our convictions and worldview. Therefore, every day and in every circumstance, we need to be consciously and rigorously translating our faith into the language of the culture we're trying to reach.

This is the challenge: If you don't contextualize enough, no one's life will be transformed because they won't understand you. But if you contextualize too much, no one's life will be transformed because you won't be challenging their deepest assumptions and calling them to change.

Becoming "all things to all people", therefore, does not mean fitting in with the fallen patterns of this world so that there is no distinguishable difference between Christians and non-Christians. While rightly living "in the world," we must avoid the extreme of accommodation—being "of the world." It happens when Christians, in their attempt to make proper contact with the world, go out of their way to adopt worldly styles, standards, and strategies.

When Christians try to eliminate the counter-cultural, unfashionable features of the biblical message because those features are unpopular in the wider culture—for example, when we reduce sin to a lack of self-esteem, deny the exclusivity of Christ, or downplay the reality of knowable absolute truth—we've moved from contextualization to compromise. When we accommodate our culture by jettisoning key themes of the gospel, such as suffering, humility, persecution, service, and self-sacrifice, we actually do our world more harm than good. For love's sake, compromise is to be avoided at all costs.

As the Bible teaches, the Lordship of Christ has a sense of totality: Christ's truth covers everything, not just "spiritual" or "religious" things. But it also has a sense of tension. As Lord, Jesus not only calls us to himself, he also calls us to break with everything which conflicts with his Lordship.

Contextualization without compromise is the goal!

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As I consider the verses I will be preaching from this upcoming Sunday (Colossians 1:24-29), I went back to John Piper's newest book Filling up the Afflictions of Christ. In the book Piper reprints this remarkable letter from John Calvin to five young Frenchman about to be martyred in 1553 for carrying the gospel into France:

We who are here shall do our duty in praying that He would glorify Himself more and more by your constancy, and that He may, by the comfort of His Spirit, sweeten and endear all that is bitter to the flesh, and so absorb your spirits in Himself, that in contemplating that heavenly crown, you may be ready without regret to leave all that belongs to this world.

Now, at this present hour, necessity itself exhorts you more than ever to turn your whole mind heavenward. As yet, we know not what will be the event. But, since it appears as though God would use your blood to seal His truth, there is nothing better for you than to prepare yourselves for that end, beseeching Him so to subdue you to His good pleasure, that nothing may hinder you from following whithersoever He shall call…Since it pleases Him to employ your death in maintaining His quarrel, He will strengthen your hands in the fight and will not suffer a single drop of your blood to be shed in vain.

Your humble brother,

John Calvin

Piper goes on to say, "When we suffer with Christ in the cause of [the gospel], we display the way Christ loved the world and in our own sufferings extend his to the world. This is what it means to fill up the afflictions of Christ (Colossians 1:24)."

Our suffering, whatever it might be, is never wasted by God. The history of Christianity's expansion proves what Tertullian said hundreds of years ago: The blood of the martyrs is the seed of the church. In other words, "God intends for the afflictions of Christ to be presented to the world through the afflictions of his people." When we suffer for Christ's sake, we demonstrate for the watching world His magnificent sufficiency.

So keep suffering with a smile because everything that Satan means for evil (even our suffering) God will use to extend and expand His Kingdom-he will use "our blood to seal His truth."

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This morning I went back to a prayer that my friend Scotty penned recently-a prayer about fear. It's so natural to be afraid even though the Bible tells us over 300 times "be not afraid." Scotty's prayer gets to the heart of why Christians can live fearlessly. He quotes Revelation 1:17-18:

He placed his right hand on me and said: "Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive forever and ever! And I hold the keys of death and Hades."

Based on these two verses he writes:

Lord Jesus, how timely, stunning and encouraging to know that the most repeated command throughout the whole Bible is "Do not be afraid". The angels spoke these words to startled shepherds at your birth, and you repeated the command to a devastated Mary on the morning of your resurrection, and now you speak these liberating words to my heart and conscience, "Do not be afraid!"

Because you are the First and the Last, Jesus, I don't have to be afraid of anything in between. You are God, and I am not. You will never say "Oops" about anything in world history or in my own life. You never "try" to do anything. You never have to scratch your head in confusion. You never have to resort to plan B. You are perfectly executing your sovereign will, from naming the stars to numbering my hairs. Glory!

Because you are the Living One, who was dead and who is now alive forever, I don't have to be afraid of judgment Day or this day. For your death on the cross is my judgment Day and your resurrection from the dead is my assurance of being eternally and fully accepted by God. Constantly sung over me by my Father, and all my brothers and sisters in you, is the most liberating of all lyrics, "There is now and forevermore NO condemnation for those who are in Christ!" Not only is there no condemnation, there is only full delight! Oh my goodness!

Because you hold the keys of death and Hades, Jesus, and to everything else, I don't have to be afraid to die, or to live. You have robbed the grave of its victory, you have removed the sting of death, and you have defeated the devil and all the powers of darkness! I don't have to be afraid of people. I don't have to be afraid of failing. I don't have to be afraid of getting old. Yes, yes, yes!

Place your right hand on me today in the gospel, that I might be freed more fully from my fears and live more fully to the praise of your glorious Name. Amen and Amen forever!

To live is Christ, to die is gain!

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