{"id":1162,"date":"2010-10-06T15:08:07","date_gmt":"2010-10-06T15:08:07","guid":{"rendered":"http:\/\/aletheiabaptistministries.org\/Blog\/october-qis-holiness-a-doctrineq\/"},"modified":"2014-01-21T08:16:19","modified_gmt":"2014-01-21T08:16:19","slug":"october-qis-holiness-a-doctrineq","status":"publish","type":"post","link":"http:\/\/aletheiabaptistministries.org\/Blog\/october-qis-holiness-a-doctrineq\/","title":{"rendered":"Is Holiness A Doctrine?"},"content":{"rendered":"

I was born in 1950.\u00a0 The last half of the twentieth century and now into the first half of the twenty first has been an interesting time to be alive.\u00a0 In addition to the fast and ever-changing world in which we live, I think the church life of the average American believer has been an interesting phenomenon.\u00a0 Seeing the change in what was expected of a Sunday School boy in the 1950s to what the average boy in church may experience today is different to say the least.\u00a0 I can vividly remember the turbulent 60s and the sudden change that came to my high school, my friends, and to the American culture in which I had grown up.\u00a0 The church wasn\u2019t the same either.\u00a0 Going through Bible College, Seminary, Graduate School, church staff positions, teaching positions, and then pastoring since 1985 has painted a diverse picture of ministry during those years as well.\u00a0 Many of my earlier peers and friends in ministry are now 180 degrees from where I am in philosophy of ministry.\u00a0 Others that were very different then are very similar to me today.\u00a0 I\u2019m talking about our fundamental Baptist churches and schools.<\/span><\/p>\n

I was reminded of these things a few days ago while having lunch with the son of an old college friend.\u00a0 He and I obviously differed on philosophy of ministry, especially in the area of worship style, music, and other \u201ccontemporary\u201d trends.\u00a0 I liked the young man.\u00a0 What\u2019s not to like?\u00a0 He was articulate, nice looking, polite, technologically astute, and interested in conversation.\u00a0 As with most discussions around these topics, the question came down to music and worship style and why we all can\u2019t have common ground in ministry causes.\u00a0 His most specific point was that he didn\u2019t see these things as fundamental doctrines.\u00a0 He didn\u2019t see chapter and verse, \u201cblack and white\u201d reasons for making an issue over the differences.\u00a0 Though we talked about a number of topics, my primary reason for disagreement was \u201cthe doctrine of holiness.\u201d\u00a0 His response was that he didn\u2019t see holiness as a doctrine, at least not like the trinity, or the virgin birth, or the second coming of Christ.\u00a0 These have black and white parameters.\u00a0 Holiness is a word that needs to be defined.\u00a0\u00a0 We eventually ended our lunch on a good note and parted better friends than when we had begun.\u00a0 But we were certainly no closer together on philosophy than before.<\/p>\n

I have thought about my answer\u00a0 for a while.\u00a0 It didn\u2019t seem very convincing to him but it was truly my very reason for not liking the contemporary approach to worship.\u00a0 I had the same feeling last summer when my wife and I, with my sister and brother-in-law, attended Andy Stanley\u2019s church while visiting in Atlanta.\u00a0 To me there was a definite lack of reverence.\u00a0 It felt more like attending a sporting event than a church.\u00a0\u00a0 Why is it that I (in this case, we) feel that way but, obviously, many others do not, especially younger people?<\/p>\n

Is holiness a doctrine?\u00a0 Is it something I can nail down and practice in my life or is it something nebulous that defines itself according to every person\u2019s point of view?\u00a0 We have created this wall between interpretation and application of biblical texts.\u00a0 In this issue I\u2019m reviewing a book on music by Scott Aniol.\u00a0 He uses the term \u201cencyclopedic\u201d to describe the view that imperatives only come by specific wording of Scripture (\u201cchapter and verse\u201d), but applications made from the existing text (what he calls the \u201cencompassing view\u201d) cannot and should not become moral imperatives on any believer.\u00a0 He says,<\/p>\n

Some argue that if the Bible does not address a particular moral issue, believers have complete liberty to do as they please.\u00a0 In other words, absence of biblical directive implies moral neutrality.\u00a0 If God had an opinion on a particular issue, they argue, He would have given His people instructions.\u00a0 Rather, morally neutral actions matter only with regard to the subjective motive or conscience of the individual.1<\/sup><\/p>\n

In other words, \u201cif you can give me chapter and verse which says contemporary music is wrong for church use, I\u2019ll agree.\u00a0 Otherwise don\u2019t appeal to mere holiness as a reason.\u00a0 Holiness is just a word after all.\u00a0 What one person thinks is holy another person thinks it is not.\u00a0 Holiness is too subjective of a reason upon which to base moral decisions.\u201d<\/p>\n

Now, it is true that we have to be careful with our biblical application because history tells us surely that many wrong practices have been based on wrong application of Scripture.\u00a0 This is why we take so much time with biblical interpretation.\u00a0 If we interpret those applicational passages correctly, we build a proper foundation upon which to apply principles.\u00a0 Keeping the passage in context means to follow grammatical, historical, and theological guidelines.\u00a0 How else could we follow Paul\u2019s admonition to avoid the works of the flesh which include, \u201cenvying, murders, drunkenness, reveling, and such like\u201d (Gal. 5:21).\u00a0 What is \u201csuch like?\u201d\u00a0 Can we really know, since that takes proper application of the text?\u00a0 He did the same thing to the Ephesians when he described the church as \u201cnot having spot, or wrinkle, or any such thing\u201d (Eph. 5:27).\u00a0 What is a \u201csuch thing?\u201d\u00a0 That takes an application of the Scripture to supply the proper \u201csuch thing\u201d in that blank spot (see also Rom. 1:32; Heb. 11:14).\u00a0 If I put in there \u201canything that would be a moral spot or wrinkle in the church,\u201d would that be correct?\u00a0 How about anger?\u00a0 How about cursing?\u00a0 How about pride?\u00a0 Don\u2019t I have an obligation from this text to apply something that fits the context?\u00a0 And when I read \u201cBut as he which hath called you is holy, so be ye holy in all manner of conversation (anastroph\u00e6, conduct)\u201d (1 Pet. 1:15), I have to put something in that spot called \u201call manner of conversation or conduct.\u201d\u00a0 I am saying that I think music that is designed by the world, and which we have borrowed for the church\u2019s use, cannot fit the requirement presented by this verse for holy conduct.<\/p>\n

This line of reasoning may sound subjective, and I believe it is.\u00a0 But it is subjective in a necessary way.\u00a0 My application of holiness will depend on how I have applied myself to the things of God; how I have read and understood His Word; how I have walked by the leading and conviction of the Holy Spirit; and whether I desire to please God or men.\u00a0 To use an extreme example, I remember a Christian college student, away from home living in a secular college dormitory, telling me that his lustful thoughts were all right because God made him with those physical and emotional urges.\u00a0 His problem was his walk with God, not his physical make-up.\u00a0 Therefore he could not apply biblical principles to his everyday situation.<\/p>\n

A quick perusal through my systematic theology bookshelf quickly confirmed to me that theologians think holiness is a doctrine.\u00a0 In fact, it is the first attribute of God listed in most of them and usually receives the most space.\u00a0 Strong says, \u201cHere we have an ultimate reason and ground for being and doing right, namely, that God is right, or, in other words, that holiness is his nature\u201d (Systematic Theology<\/i>, 302).\u00a0 Berkhof (who calls this attribute of God \u201cmajestic holiness\u201d) says, \u201cThe fundamental idea of the ethical holiness of God is also that of separation, but in this case it is a separation from moral evil or sin\u201d (Systematic Theology<\/i>, 73).\u00a0 Ryrie insightfully says, \u201cThe holiness of God becomes the standard for the believer\u2019s life and conduct (1 Jn. 1:7).\u00a0 This should put to an end the often useless discussions over what is permitted and what is not in the Christian life.\u00a0 Proper conduct can be tested by the simple question, Is it holy?\u00a0 This is the believer\u2019s standard.\u00a0 While he does not always measure up to it, he must never compromise it\u201d (Basic Theology,<\/i> 39).<\/p>\n

In 2003 R. Kent Hughes wrote a book titled, Set Apart: calling a worldly church to a Godly life.<\/i> In the preface he wrote, \u201cAmong evangelicals, there is a great disconnect between (on the one hand) what Christians believe and assimilate from sermons and Christian sources and how (on the other hand) they actually live.\u00a0 It is this very disconnect that is the subject of this book.\u201d2<\/sup> Holiness is a setting apart to God.\u00a0 We have lost this as a doctrine because we only assimilate teaching that fits our agendas and no longer strive for teaching that stretches our spirituality.\u00a0 We want to say we are doctrinally sound yet we do not want our doctrine to change our lives.\u00a0 We want to appear sane to the world yet we don\u2019t want to be set apart from the world.\u00a0 To be set apart means to be separated.\u00a0 Even the very sound of those words brings negative thoughts to believers today.\u00a0 While I am familiar with (and have heard most applied to me) all of the pejorative descriptions that have been given to separation (\u201choly huddles,\u201d \u201chead in the sand,\u201d \u201chide in your office\u201d), the fact is they are wrong and the Scripture is right and I must live by the Scripture.<\/p>\n

First of all, holiness is a witness to a lost world.\u00a0 Jesus said that to be persecuted for righteousness\u2019 sake should make us rejoice because men will see our good works and glorify our Father which is in heaven (Matt. 5:10-12).\u00a0 Peter echoed the same sentiment.\u00a0 When we are reproached for Christ we are happy \u201cfor the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified\u201d (1 Pet. 5:14).\u00a0\u00a0\u00a0 The idea of holiness as a means of witness to the world has completely turned around in my life time.\u00a0 Today, believers are more apt to think that assimilation in the world is a better witness than separation from the world.\u00a0 Have we forgotten that to be a friend with the world is to be the enemy of God (Jas. 4:4)?<\/p>\n

Second, holiness ought to come from an urging within our souls.\u00a0 God \u201chated\u201d the deeds of the Nicolaitans (Rev. 2:6, 15).\u00a0 His holy nature could allow no other feeling.\u00a0 But Paul had to tell the Thessalonians that they were called to holiness and that if anyone despised holiness he \u201cdespiseth not man but God, who hath also given unto us his Holy Spirit\u201d (1 Thes. 4:8).\u00a0 How can we say we love God and despise holiness?\u00a0 I love my wife and keep myself pure for her because of a deep desire within me.\u00a0 Could it be less with my love for God?<\/p>\n

Third, holiness is a means to power with God.\u00a0 The Corinthian believers had lost their power with God because of their worldly ways.\u00a0 They were unequally yoked with all kinds of ungodly things.\u00a0 Paul, therefore, urged them to come out from among those things and be separate.\u00a0 Then they would know God as \u201cthe Lord Almighty\u201d (2 Cor. 6:14-18).\u00a0 Scripture is full of stories about God\u2019s people who lost their power because they lost their close walk with God (e.g. Adam, Achan, Sampson, Hezekiah, et al).<\/p>\n

Fourth, holiness is a natural reaction to this world.\u00a0 That is, for the Christian, it is a natural reaction.\u00a0 John can command us not to love this world (1 Jn. 2:15) because that is what the Christian ought not to love.\u00a0 Peter can remind us that the time past in our lives was plenty of time to live in the flesh (1 Pet. 4:3) and that now it is time for holy living.\u00a0 Paul reminded us that we had no fruit in those things for which we are now ashamed (Rom. 6:21).<\/p>\n

Fifth, holiness is an anticipation of heaven.\u00a0 Paul was jealous for the purity of the Corinthian church because he wanted to present them as a chaste virgin to Christ (2 Cor. 11:2).\u00a0 The same was true of the Colossians (Col. 1:22) and all of his churches (2 Cor. 11:28).\u00a0 He reminded the Philippians that their \u201cconversation\u201d ought to be in heaven, not on earth, \u201cfrom whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like his glorious body\u201d (Phil. 3:20-21).\u00a0 If we have the hope of heaven in us, we purify ourselves as He is pure (1 Jn. 3:2).\u00a0 When we study the throne room of God in Ezekiel\u2019s prophecy, or the millennial reign of Christ in Isaiah, or the New Jerusalem in John\u2019s Revelation, how can we not respond with a holy life in anxious anticipation for those future rewards?<\/p>\n

 <\/p>\n

And So . . .<\/h3>\n

Yes, I think holiness is a doctrine.\u00a0 If the first of two great commandments is to love the Lord our God with all our heart, and soul, and strength, and mind (Lk. 10:27), then surely we will present our bodies a living sacrifice which is holy and acceptable to God (Rom. 12:1).\u00a0 Isn\u2019t that our reasonable service?<\/p>\n

 <\/p>\n

Notes:<\/address>\n
Scott Aniol.\u00a0 Worship in Song<\/i> (Winona Lake:\u00a0 BMH Books, 2009) 4.<\/address>\n
R. Kent Hughes, Set Apart<\/i> (Wheaton:\u00a0 Crossway Books, 2003)\u00a0 10.<\/address>\n","protected":false},"excerpt":{"rendered":"

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