Tim Keller, a Presbyterian Pastor in New York, is witty, insightful and powerful. I am jealous of his gifts. I covet them. I am a sinner.
Tim writes a lot about what it means to be a Christian leader but rarely dose he use the term, "Christian Leader". In a recent posting on Christianity Today's web Dr. Keller writes about humility and why it is essential to evangelism. Here is a little of what he has to say.
Grace, Not Goodness
We are on slippery ground when we discuss humility, because religion and morality inhibit humility. It is common in the evangelical community to talk about one's worldview—a set of basic beliefs and commitments that shape the way we live in every particular. Others prefer the term "narrative identity." This is a set of answers to the questions, "Who am I? What is my life all about? What am I here for? What are the main barriers keeping me from fulfillment? How can I deal with those barriers?"
There are two basic narrative identities at work among professing Christians. The first is what I will call the moral-performance narrative identity. These are people who in their heart of hearts say, I obey; therefore I am accepted by God. The second is what I will call the grace narrative identity. This basic operating principle is, I am accepted by God through Christ; therefore I obey.
People living their lives on the basis of these two different principles may superficially look alike. They may sit right beside one another in the church pew, both striving to obey the law of God, to pray, to give money generously, to be good family members. But they are doing so out of radically different motives, in radically different spirits, resulting in radically different personal characters.
When persons living in the moral-performance narrative are criticized, they are furious or devastated because they cannot tolerate threats to their self-image of being a "good person."
But in the gospel our identity is not built on such an image, and we have the emotional ballast to handle criticism without attacking back. When people living in the moral-performance narrative base their self-worth on being hard working or theologically sound, then they must look down on those whom they perceive to be lazy or theologically weak.
But those who understand the gospel cannot possibly look down on anyone, since they were saved by sheer grace, not by their perfect doctrine or strong moral character.
Grace, Not Goodness
We are on slippery ground when we discuss humility, because religion and morality inhibit humility. It is common in the evangelical community to talk about one's worldview—a set of basic beliefs and commitments that shape the way we live in every particular. Others prefer the term "narrative identity." This is a set of answers to the questions, "Who am I? What is my life all about? What am I here for? What are the main barriers keeping me from fulfillment? How can I deal with those barriers?"
There are two basic narrative identities at work among professing Christians. The first is what I will call the moral-performance narrative identity. These are people who in their heart of hearts say, I obey; therefore I am accepted by God. The second is what I will call the grace narrative identity. This basic operating principle is, I am accepted by God through Christ; therefore I obey.
People living their lives on the basis of these two different principles may superficially look alike. They may sit right beside one another in the church pew, both striving to obey the law of God, to pray, to give money generously, to be good family members. But they are doing so out of radically different motives, in radically different spirits, resulting in radically different personal characters.
When persons living in the moral-performance narrative are criticized, they are furious or devastated because they cannot tolerate threats to their self-image of being a "good person."
But in the gospel our identity is not built on such an image, and we have the emotional ballast to handle criticism without attacking back. When people living in the moral-performance narrative base their self-worth on being hard working or theologically sound, then they must look down on those whom they perceive to be lazy or theologically weak.
But those who understand the gospel cannot possibly look down on anyone, since they were saved by sheer grace, not by their perfect doctrine or strong moral character.
The Stench of Moralism
Another mark of the moral-performance narrative is a constant need to find fault, win arguments, and prove that all opponents are not just mistaken but dishonest sellouts. However, when the gospel is deeply grasped, our need to win arguments is removed, and our language becomes gracious. We don't have to ridicule our opponents, but instead we can engage them respectfully.
People who live in the moral-performance narrative use sarcastic, self-righteous putdown humor, or have no sense of humor at all. Lewis speaks of "the unsmiling concentration upon Self, which is the mark of hell." The gospel, however, creates a gentle sense of irony. We find a lot to laugh at, starting with our own weaknesses. They don't threaten us anymore because our ultimate worth is not based on our record or performance.
Martin Luther had the basic insight that moralism is the default mode of the human heart. Even Christians who believe the gospel of grace on one level can continue to operate as if they have been saved by their works. In "The Great Sin" in Mere Christianity, Lewis writes, "If we find that our religious life is making us feel that we are good—above all, that we are better than someone else—I think we may be sure that we are being acted on, not by God, but by the Devil."
Gracious, self-forgetful humility should be one of the primary things that distinguishes Christian believers from the many other types of moral, decent people in the world. But I think it is fair to say that humility, which is a key differentiating mark of the Christian, is largely missing in the church. Nonbelievers, detecting the stench of sanctimony, turn away.
Some will say, "Phariseeism and moralism are not our culture's big problems right now. Our problems are license and antinomianism. There is no need to talk about grace all the time to postmodern people." But postmodern people have been rejecting Christianity for years, thinking that it was indistinguishable from moralism. Only if you show them there's a difference—that what they rejected wasn't real Christianity—will they even begin to listen again.
Dr. Timothy Keller
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To be an effective change agent we need to be humble. If we are not, our failures will surely lead us to be more humble of die trying not to be.
Humility comes from knowing God's grace.
Grace comes from knowing the depth of my sin and powerlessness.
Gary Sweeten
Offering insights on how to be humble when you are perfect.
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