John Stott on Hyper-grace Sanctification and Legalism

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For some time evangelical church leaders have expressed various biblical concerns with the theological trajectory of the free-grace/ hyper-grace sanctification movement.  In recent years certain Christian authors and preachers have attempted to outdo one another in effort to be even more "gospel-centered" and "grace-orientated" than the next guy (or gal).  As such, a large number of books have been published on gospel-centered preaching, gospel-centered parenting, gospel-centered counseling, gospel-centered athletics, gospel-centered dog rearing, etc.  No Christian is against genuine, grace-driven ministry and gospel-centered living.  But just like the super market, not every product that claims to be "organic" is truly pesticide free.  Such is the case with some gospel-centered literature.  Upon careful consideration some gospel-centered material is actually off-centered.  

Biblical discernment is essential.  We must be aware of the true so we can beware of the counterfeit.  We must ask God to help us discern the very subtle differences between right and almost right.  Christians must know their Bibles, love theology, and be actively part of a Word-saturated local church led by qualified shepherd-leaders.  

In the judgment of this Christian blogger, Bryan Chappell (slightly) over-corrected his theology many years ago in effort to avoid the potential ruts of "legalism."  Elyse Fitzpatrick and Tullian Tchividjian went much further and as a result have gotten themselves into trouble (see sanctification, grace, and the obedience of faith;  The continued folly of hyper-grace sanctification).  Tullian was removed from the Gospel Coalition and Elyse was uninvited to the annual Woman Discipling Woman conference.  

Tullian, a leader of the hyper-grace movement, was later found to have been living a double life of gross sexual sin/adultery, etc and was removed from pastoral ministry.  In hindsight, it appears Tullian passionately promoted a hyper-grace sanctification paradigm to appease his guilty conscience.  From Tullian's point of view, how can I uphold what the Scriptures teach concerning progressive sanctification and personal holiness if I am secretly sleeping with congregants?  Sometimes people change their theology in order to accommodate their own beliefs and private practices. Hence passages like 1 Timothy 4:16, Pay close attention to yourself and to the teaching; persevere in these things, for as you do this you will save both yourself and those who hear you.

As with all areas of theology and Christian living discernment and biblical balance is crucial.  See Col. 1:29; 1 Cor. 15:10; Phil. 2:12-13 for great examples of biblical balance.  This past week while reading a Christian classic on expository preaching by John R.W. Stott, titled Between Two Worlds, I came across the following quotes.  They are especially relevant in view of the current debate over law and gospel, indicatives and imperatives, obedience and faith, delight and duty, striving and trusting, etc.

"It is of the utmost importance that we follow the apostles by keeping these two together in our preaching ministry and by refusing to divorce them.  When we proclaim the gospel, we must go on to unfold its ethical implications, and when we teach Christian behavior we must lay its gospel foundations.  Christians need to grasp both that their faith in Christ has practical consequences and that the main incentive to good works is to be found in the gospel.  God's saving grace in Christ is actually personified as our moral teacher, 'training us to renounce irreligion and worldly lusts, and to live sober, upright, and godly lives in this world'." (Titus 2:11-12). Stott, Between Two Worlds.  The Art of Preaching in the Twentieth Century, p. 157.

"It is already quite evident that, although good behavior is an inevitable consequence of the good news, it is not 'automatic' in the sense that it does not need to be taught.  The apostles who proclaimed the gospel gave clear and concrete ethical instruction as well.   The law and gospel were thus related to their teaching.  If the law is a 'schoolmaster' to bring us to Christ, placing us under discipline and condemnation as to make Christ our only hope of salvation, Christ now sends us back to the law to tell us how to live.  Even the purpose of his death for our sins was not only that we might be forgiven but that, having been forgiven, 'the just requirement' of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit. (Romans 8:3, 4)  There are many pastors today who, for fear of being branded 'legalists', give their congregation no ethical teaching.  How far we have strayed from the apostles!  'Legalism' is the misguided attempt to earn our salvation by obedience to the law.  'Pharisaism' is a preoccupation with the externals and the minutiae of religious duty.  To teach the standards of moral conduct which adorn the gospel is neither legalism nor pharisaism but plain apostolic Christianity." Stott, Between Two Worlds.  The Art of Preaching in the Twentieth Century, p. 158.

Father, help us to be biblically balanced servants of Christ! Article originally posted on 9/22/15; edited in 2024.