"You are a sinner but you are saved" undercuts the Gospel

The faith “formula” many of us have heard goes something like this:

1. Everyone is a sinner. We all fall short and we need salvation.

2. The consequence of sin is death and so since we are sinners we all deserve to die.

3. The death of Jesus Christ paid the price of the world’s sin…

4. And so, anyone who confesses Jesus Christ and places their trust in him is saved from eternal death because Jesus died in your place.

It is a tidy formula and there is little here that Christians would call into question. Some quibble about what the death of Jesus really accomplishes, and still others argue about the different atonement theories. Some progressives insert a step before step one above by saying something like, ‘before there was original sin, there was original blessing.”

In the end, most Christians that I encounter (of all sorts of leanings) share the Christian story as moving from sin to salvation, from sinner to justified. You are a sinner but you are saved. The problem is that this story undercuts the power of the Gospel because of the “but'“.

Ask any human you know about what it is like to hear a “but” in a conversation and you will hear a common refrain, “nothing someone says before the word but really counts.” It is why managers and parents are taught to avoid the “compliment sandwich” - giving someone a complement then provide a point of critique. People do not hear the complement and only hear the critique. It does not matter what was said before the ‘but’ because it does not matter in the mind.

And so, back to the common salvation formula: You are a sinner but you are saved. We don’t hear that we are sinners and only hear that we are saved. While this may be good news to our egos, it is not the Good News of Jesus Christ. The Good News of Jesus Christ is more akin to what Luther suggested, “Simul Justus et peccator” - Justified and Sinner.

In this just as simple formula, the but is removed and the two positions are made equal. You and I are justified AND sinners. Secondly, notice that in the common telling, the humans are the first actors - humanity sinned. Being justified and sinner proclaims that it is God who is the first actor. Even before you were aware of it, before you acted, God acts. In the Methodist tradition we say this is prevenient grace - grace that goes before you are aware of it.

But the most potent aspect of being justified and sinner is that it is not good news to the ego but it is Good News in Jesus Christ. This way of seeing God’s grace means that you are justified, you are forgiven, you are made right by God AND still you are a sinner. Name any other relationship in the world like that. Betcha can’t. Humans build our relationships on the premise that we expect each other to become less and less of a sinner, problem, immature jerk. And that the future of the relationship is at stake if you do not “get better”.

The Good News, the Gospel News of Jesus Christ, says that God’s work justifies, redeems and forgives - no matter what! And when we come to see there is nothing that can separate us from the love of God (not even sin), then we interact with the world and with God differently. We no longer look to please out of fear, rather we are pleased to look through fear.

You are a sinner but you are saved is a very human formulation. Any parent will say this to their child. It pleases the ego to hear this.

You are justified and a sinner is revolutionary and only the imagination of the divine could consider this as a way to the death of the ego and the resurrection of a new creation.

"We Christians are a Bunch of Scheming Swindlers".

Photo by Samuel Zeller on Unsplash

The matter is quite simple. The bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand, we are obliged to act accordingly. Take any words in the New Testament and forget everything except pledging yourself to act accordingly. My God, you will say, if I do that my whole life will be ruined. How would I ever get on in the world? Herein lies the real place of Christian scholarship. Christian scholarship is the Church’s prodigious invention to defend itself against the Bible, to ensure that we can continue to be good Christians without the Bible coming too close. Oh, priceless scholarship, what would we do without you? Dreadful it is to fall into the hands of the living God. Yes it is even dreadful to be alone with the New Testament.
--Søren Kierkegaard (Taken from Dr. Richard Beck)

To read Kierkegaard’s words might lead one to conclude that we ought to read the Bible literally. Even Kierkegaard would disagree. Rather, the call of Kierkegaard is the critique to read the Bible then use various rationalizations to avoid the ways we are convinced by the Truth and Love of the Good News. Time and time again we read about how God recklessly forgives. We find justifications to measure forgiveness. We hear Jesus place a priority on accepting the “others” the authorities rejected, we prioritize our own acceptance.

We are all able to cite the Bible to justify our current positions and feelings. We are less able to cite the Bible to challenge or critique our current positions. And when we do find scripture that challenges us, we are clever enough to cast it aside.

Sell all your possessions? Pick up the cross? Welcome the widow, orphan and sojourner? Keep the Sabbath? Prioritize love at the expense of truth?

Instead, I find myself saying, “The Bible is so cryptic and difficult to understand.”

Preacher-Comic-Musician-Social Activist Gospel Loop

There is a bit of an interesting cycle in the preacher world that is perhaps not unique but nonetheless real. It goes like this:

The preacher wants to be a comic because there is something the preforming comedy that allows you to speak truth to power with a joke and a nod.

The comic wants to be a musician because they get the crowds and music has a broader reach to get their message out.

The musician wants to be a social activist because social work can transform peoples lives.

The social activist wants to be able to inspire people’s hearts and not just their hands and thus gives speeches to crowds - looking a lot like a preacher.

Photo by Eduardo Sánchez on Unsplash

And the cycle is complete.

As I read the four gospels, I see this cycle at play. Luke is the social activist who desires to raise our awareness of the margins. Matthew is the preacher who builds the whole gospel on five sermons of Jesus. Mark is the comic being able to speak truth to power with a little joke (“Don’t tell anyone I am the messiah” - Jesus). John is among the most poetic and even dare I say, musical gospels we have.