Man Does Not Need God?

Modern Man Does Not Need God

It’s true. For all outward appearances, that person who denies the existence or relevance of deity can get along in life just fine without belief in one (see Psalm 73).

But this isn’t what we affirm. The Bible does not speak in terms of need or desire, except for some Psalms. The expression of desire or want of God speaks from the heart of a man who believes and trusts in the God of the Bible (Psalm 42) and the question of belief is not present.

The Bible doesn’t speak about want, need, or desire of God because that is not the problem. The secular humanism of the 1960s made it clear that man, in his current state, does not need God. God, therefore, is dead.

Of course, their assumption was that God was a psychological and evolutionary concept that was to be outgrown, but that’s another post.

No, the Bible speaks to another condition: rebellion:

[Genesis 14:4; Exodus 23:21; Numbers 14:9; Numbers 17:10; Numbers 20:10; Numbers 20:24; Numbers 27:14; Deuteronomy 1:26; Deuteronomy 1:43; Deuteronomy 9:7; Deuteronomy 9:23; Deuteronomy 9:24; Deuteronomy 21:18; Deuteronomy 21:20; Deuteronomy 31:27; Joshua 1:18; Joshua 22:18; Joshua 22:19; Joshua 22:29; 1 Samuel 12:14; 1 Samuel 12:15; 1 Samuel 20:30; 2 Kings 1:1; 2 Kings 3:5; 2 Kings 3:7; 2 Kings 18:7; 2 Kings 18:20; 2 Kings 24:1; 2 Kings 24:20; 2 Chronicles 13:6; 2 Chronicles 36:13; Ezra 4:12; Ezra 4:15; Nehemiah 2:19; Nehemiah 6:6; Nehemiah 9:26; Job 24:13; Psalm 5:10; Psalm 66:7; Psalm 68:6; Psalm 68:18; Psalm 78:8; Psalm 78:17; Psalm 78:40; Psalm 78:56; Psalm 105:28; Psalm 106:7; Psalm 106:43; Psalm 107:11; Isaiah 1:2; Isaiah 1:5; Isaiah 1:20; Isaiah 1:23; Isaiah 1:28; Isaiah 30:9; Isaiah 36:5; Isaiah 48:8; Isaiah 50:5; Isaiah 63:10; Isaiah 65:2; Isaiah 66:24; Jeremiah 3:13; Jeremiah 4:17; Jeremiah 5:23; Jeremiah 6:28; Jeremiah 52:3; Lamentations 1:18; Lamentations 1:20; Lamentations 3:42; Ezekiel 2:3; Ezekiel 2:5; Ezekiel 2:6; Ezekiel 2:7; Ezekiel 2:8; Ezekiel 3:9; Ezekiel 3:26; Ezekiel 3:27; Ezekiel 5:6; Ezekiel 12:2; Ezekiel 12:3; Ezekiel 12:9; Ezekiel 12:25; Ezekiel 17:12; Ezekiel 17:15; Ezekiel 20:8; Ezekiel 20:13; Ezekiel 20:21; Ezekiel 20:38; Ezekiel 24:3; Ezekiel 44:6; Daniel 9:5; Daniel 9:9; Hosea 7:13; Hosea 7:14; Hosea 8:1; Hosea 9:15; Hosea 13:16; Zephaniah 3:1; Zephaniah 3:11; Mark 15:7; Hebrews 3:16]

This is a very surface survey, but it raises the question as to how we speak to others about the Gospel. Maybe we’re asking the wrong questions and making the wrong offer. “You need Jesus in your life,” can ring hollow to a person who is emotionally happy, physically well and economically doing well.

It is true that all people everywhere need a saviour, and that saviour is Jesus. But the Bible also tells us that we are in rebellion to the God we know:

Romans 1:18–25 (ESV)

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

24 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonouring of their bodies among themselves, 25 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.

The only solution to this cognitive disconnect between the felt needs of people today and their real needs, and their real peril, is a holy church (Ephesians 1:4; Ephesians 5:27; 1 Peter 1:15-16).

What Christians must do is to stop trying to fulfill needs that are not needs and to continue to holiness. Isn’t an emphasis on holiness a path to irrelevance? Not for those who have an appointment (Acts 13:48). But offering a solution to what is not even perceived to be a problem will not bring salvation; obedience to the call of holiness will. The church must seek to be relevant only to her Lord.

“But Church is Boring!”

Tozer

Religious Boredom

A. W. Tozer

THAT THERE IS SOMETHING gravely wrong with evangelical Christianity today is not likely to be denied by any serious minded person acquainted with the facts. Just what is wrong is not so easy to determine.

In examining the situation myself I find nature and reason in conflict within me, for I tend by temperament to want to settle everything with a sweep of the pen. But reason advises caution; nothing is that simple, and we must be careful to distinguish cause from effect. As every doctor knows there is a wide difference between the disease and the symptoms; and every Christian knows that there is a big difference between cause and effect in the sphere of religion.

At the root of our spiritual trouble lie a number of causes and these causes have effects, but which is cause and which effect is not always known. I suspect that many things currently under attack by our evangelists and pastors (and editors, for that matter) are not the causes of our troubles but the effects of causes that lie deeper. We treat the symptoms and wonder why the patient does not get well. Or, to change the figure, we lay down a heavy fire against nothing more substantial than the cloud of dust raised by marching enemy troops long gone by.

One mark of the low state of affairs among us is religious boredom. Whether this is a thing in itself or merely a symptom of the thing, I do not know for sure, though I suspect that it is the latter. And that it is found to some degree almost everywhere among Christians is too evident to be denied.

Boredom is, of course, a state of mind resulting from trying to maintain an interest in something that holds no trace of interest for us (the boss’s jokes, say, or that lecture on the care and nurture of dahlias to which we went because we could not resist the enthusiastic urging of a friend). No one is bored by what he can in good conscience walk away from. Boredom comes when a man must try to hear with relish what for want of relish he hardly hears at all.

By this definition there is certainly much boredom in religion these days. The businessman on a Sunday morning whose mind is on golf can scarcely disguise his lack of interest in the sermon he is compelled to hear. The housewife who is unacquainted with the learned theological or philosophical jargon of the speaker; the young couple who feel a tingle of love for each other but who neither love nor know the One about whom the choir is singing-these cannot escape the low-grade mental pain we call boredom while they struggle to keep their attention focused upon the service. All these are too courteous to admit to others that they are bored and possibly too timid to admit it even to themselves, but I believe that a bit of candid confession would do us all good.

When Moses tarried in the mount, Israel became bored with the faith that sees the invisible and clamored for a god they could see and touch. And they displayed a great deal more enthusiasm for the golden calf than they did over the Lord God of Abraham. Later they tired of manna and complained against the monotony of their diet. On their petulant insistence they finally got flesh to eat, and that to their own undoing.

Those Christians who belong to the evangelical wing of the church (which I firmly believe is the only one that even approximates New Testament Christianity) have over the last half-century shown an increasing impatience with things invisible and eternal and have demanded and got a host of things visible and temporal to satisfy their fleshly appetites. Without Biblical authority, or any other right under the sun, carnal religious leaders have introduced a host of attractions that serve no purpose except to provide entertainment for the retarded saints.

It is now common practice in most evangelical churches to offer the people, especially the young people, a maximum of entertainment and a minimum of serious instruction. It is scarcely possible in most places to get anyone to attend a meeting where the only attraction is God. One can only conclude that God’s professed children are bored with Him, for they must be wooed to meeting with a stick of striped candy in the form of religious movies, games and refreshments.

This has influenced the whole pattern of church life, and even brought into being a new type of church architecture, designed to house the golden calf.

So we have the strange anomaly of orthodoxy in creed and heterodoxy in practice. The striped-candy technique has been so fully integrated into our present religious thinking that it is simply taken for granted. Its victims never dream that it is not a part of the teachings of Christ and His apostles.

Any objection to the carryings on of our present golden-calf Christianity is met with the triumphant reply, “But we are winning them!” And winning them to what? To true discipleship? To cross-carrying? To self-denial? To separation from the world? To crucifixion of the flesh? To holy living? To nobility of character? To a despising of the world’s treasures? To hard self-discipline? To love for God? To total committal to Christ? Of course the answer to all these questions is no.

We are paying a frightful price for our religious boredom. And that at the moment of the world’s mortal peril.”

"But Church is Boring!"

Tozer

Religious Boredom

A. W. Tozer

THAT THERE IS SOMETHING gravely wrong with evangelical Christianity today is not likely to be denied by any serious minded person acquainted with the facts. Just what is wrong is not so easy to determine.

In examining the situation myself I find nature and reason in conflict within me, for I tend by temperament to want to settle everything with a sweep of the pen. But reason advises caution; nothing is that simple, and we must be careful to distinguish cause from effect. As every doctor knows there is a wide difference between the disease and the symptoms; and every Christian knows that there is a big difference between cause and effect in the sphere of religion.

At the root of our spiritual trouble lie a number of causes and these causes have effects, but which is cause and which effect is not always known. I suspect that many things currently under attack by our evangelists and pastors (and editors, for that matter) are not the causes of our troubles but the effects of causes that lie deeper. We treat the symptoms and wonder why the patient does not get well. Or, to change the figure, we lay down a heavy fire against nothing more substantial than the cloud of dust raised by marching enemy troops long gone by.

One mark of the low state of affairs among us is religious boredom. Whether this is a thing in itself or merely a symptom of the thing, I do not know for sure, though I suspect that it is the latter. And that it is found to some degree almost everywhere among Christians is too evident to be denied.

Boredom is, of course, a state of mind resulting from trying to maintain an interest in something that holds no trace of interest for us (the boss’s jokes, say, or that lecture on the care and nurture of dahlias to which we went because we could not resist the enthusiastic urging of a friend). No one is bored by what he can in good conscience walk away from. Boredom comes when a man must try to hear with relish what for want of relish he hardly hears at all.

By this definition there is certainly much boredom in religion these days. The businessman on a Sunday morning whose mind is on golf can scarcely disguise his lack of interest in the sermon he is compelled to hear. The housewife who is unacquainted with the learned theological or philosophical jargon of the speaker; the young couple who feel a tingle of love for each other but who neither love nor know the One about whom the choir is singing-these cannot escape the low-grade mental pain we call boredom while they struggle to keep their attention focused upon the service. All these are too courteous to admit to others that they are bored and possibly too timid to admit it even to themselves, but I believe that a bit of candid confession would do us all good.

When Moses tarried in the mount, Israel became bored with the faith that sees the invisible and clamored for a god they could see and touch. And they displayed a great deal more enthusiasm for the golden calf than they did over the Lord God of Abraham. Later they tired of manna and complained against the monotony of their diet. On their petulant insistence they finally got flesh to eat, and that to their own undoing.

Those Christians who belong to the evangelical wing of the church (which I firmly believe is the only one that even approximates New Testament Christianity) have over the last half-century shown an increasing impatience with things invisible and eternal and have demanded and got a host of things visible and temporal to satisfy their fleshly appetites. Without Biblical authority, or any other right under the sun, carnal religious leaders have introduced a host of attractions that serve no purpose except to provide entertainment for the retarded saints.

It is now common practice in most evangelical churches to offer the people, especially the young people, a maximum of entertainment and a minimum of serious instruction. It is scarcely possible in most places to get anyone to attend a meeting where the only attraction is God. One can only conclude that God’s professed children are bored with Him, for they must be wooed to meeting with a stick of striped candy in the form of religious movies, games and refreshments.

This has influenced the whole pattern of church life, and even brought into being a new type of church architecture, designed to house the golden calf.

So we have the strange anomaly of orthodoxy in creed and heterodoxy in practice. The striped-candy technique has been so fully integrated into our present religious thinking that it is simply taken for granted. Its victims never dream that it is not a part of the teachings of Christ and His apostles.

Any objection to the carryings on of our present golden-calf Christianity is met with the triumphant reply, “But we are winning them!” And winning them to what? To true discipleship? To cross-carrying? To self-denial? To separation from the world? To crucifixion of the flesh? To holy living? To nobility of character? To a despising of the world’s treasures? To hard self-discipline? To love for God? To total committal to Christ? Of course the answer to all these questions is no.

We are paying a frightful price for our religious boredom. And that at the moment of the world’s mortal peril.”