In Part 1 we will see black men who have voices in the Church who do not apparently like or at least don’t trust white people and we will define the Gospel. And begin to discuss the definitions of Justification, Sanctification.
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I don’t want to get lost in the weeds with the distinctions that I need to make but if I do not define the words that I am using then I will end up causing confusion just as the SJWs and CRT proponents are doing as they redefine words without telling us. We must have this conversation and stop the “double speak.” In this podcast series I am going to define and talk about the Gospel, equity/equality, justification, sanctification, justice, oppression, and racism. I am going to give definitions for each of these in contradiction to the redefinition of these words by the Social Justice Warriors and Critical Race Theory proponents.
I realize that I am a white guy trying to explain this and for some who are woke they will refuse this information out of hand. We see this happening with black pastors and seminary professors who at the very least don’t trust white people. Let me give you just a few examples to work with.
Jemar Tisby an inciter of white hatred and graduate of Reformed Theological Seminary in Orlando, the president of The Witness, and the author of the book, The Color of Compromise, the other day Tweeted that when people of color work with white people it can cause mental damage. In case you are wondering how close Jemar Tisby is to Big Eva (Big Evangelicals) he and Ligon Duncan did a breakout session at T4G 2016 about Social Justice.
And Isaac Adams who is black and writing for 9 Marks says that it is better for black people to serve in a black congregation than a white one.
These ideas are being promoted at SEBTS, an SBC Seminary, regarding the merit of serving in white churches or black churches, Reformation Charlotte reports:
“In a recent Kingdom Diversity podcast, Jason Cook and Courtlandt Perkins discussed “the challenges and joys of pastoral ministry In a multiethnic church and shares if pursuing multiethnic ministry is worth it.” The main crux of the entire podcast was essentially that white churches are evil and black churches are good, but multi-ethnic churches are only good if white people step down from leadership and let blacks lead. At one point, the guest stated, “white men, and especially seminarians, need to die to the idea of being a pastor of a multi-ethnic church.”” You can hear that at the 27:05 mark in the podcast at the hotlink above.
It has gotten to the point that supposedly even translating the Bible cannot be done without the correct color of skin. Esau McCaulley who is a pastor, professor at Wheaton, a contributor to Christianity Today and also a contributor to Jemar Tisby’s The Witness said:
He wrote an article about it here. Nevermind that the passage is about the Jews, who are not white, and any commentary or pastor covering this passage would bring this up.
What is the Gospel?
We are told that Social Justice is a part of the Gospel. This is coming from men and women who have been seminary trained. Some are pastors and some are speaking regularly on platforms in front of Christians. In Christianity we have a rich heritage of words that have great historical meaning. Some of these words are words like Soteriology, Justification, Sanctification, etc. I have defintitely not read everything or heard everything that is being said or published about Social Justice and the Gospel but I have listened to many hours of SJWs talking about it and I have read widely in their writings but I have never heard any of the big names like Thabiti Anyabwhile or Tim Keller talk about what the Gospel is specifically relating to where Social Justice fits into it. I am going to argue that they are doing this because they want to keep their true meaning obscured or they perhaps think the average person is too dumb to be able to track with big words. There may be more options but I’m going with these for right now.
Let me start with defining the Gospel and then I will get into definitions for some of the other words.
When we talk about the Gospel, I like to use Greg Gilbert’s little book called What is the Gospel? Let us understand the biblical definition of the Gospel because it will help us to construct the framework of what it means to be a Christian and to compare our worldview with another religion. In Greg Gilbert’s book, he notes “Now that we have looked at Paul’s argument in Romans 1-4, we can see that at the heart of the proclamation of the gospel are the answers to four crucial questions:
1. Who made us and to whom are we accountable?
2. What is our problem?….
3. What is God’s solution to the problem?….
4. How do I – Myself, right here, right now – how do I come to be included in that salvation?….
We might summarize these four major points like this: God, man, Christ, and response.” There is no doubt that salvation provides justification, the legal declaration of our right standing before God, and then the process of sanctification begins which is what flows out of our being made new in Christ. Both can be seen in Romans 8:28-30 and Ephesians 2:8-10. In case there is any doubt about what the Gospel is, Paul defines it in short for us again in I Corinthians 15:1-4.
As Romans 8:28-30 lays out in short, there is a definite order in which God works in a person’s life to take them from an unregenerate sinner to regenerated son or daughter that will spend eternity with Him. He predestines, calls, justifies, glorifies as verse 30 says. As each person is called by God to salvation Wayne Grudem in his Systematic Theology notes that “this powerful act of God is often referred to as effective calling…Effective calling is an act of God the Father, speaking through the human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith.” (see John 6:44 and Acts 13:48, 16:14)
Grudem then goes on to say that there are 3 main elements of the Gospel Call. There must be an explanation of the facts concerning salvation, an invitation to respond to Christ personally in repentance and Faith, and finally a promise of forgiveness and eternal life. Again, we do not see the call for Social Justice, as defined today, in the Gospel and it will be evident why I point this out. This is all under Part 5 of his book called The Doctrine of the Application of Redemption. To understand the road map that he lays out here are the stepping stones (as Chapter Titles) that he uses to explain this process.
Here is the list of chapter headings: Common Grace, Election and Reprobation, The Gospel Call and Effective Calling, Regeneration, Conversion (Faith and Repentance), Justification (Right Legal Standing Before God), Adoption (Membership in God’s Family), Sanctification (Growth in Likeness to Christ), Baptism in and Filling with the Holy Spirit, The Perseverance of the Saints (Remaining a Christian), Death and the Intermediate State, Glorification (Receiving a Resurrection Body), and Union With Christ.
This general order cannot be shifted around or confused by smashing the ideas together. Some may wish to put Conversion before Regeneration but no orthodox Protestant Christian would confuse Justification and Sanctification. In the Reformation the focus on the preaching of the Gospel can be seen in the five Solas. Grace Alone, Faith Alone, Christ Alone, Glory to God Alone, Scripture Alone. Again, notice that Social Justice does not make it into the list. We must now understand what the difference between Justification and Sanctification is in order to see how the Marxist SJWs and CRTs are trying to stand these ideas on their head. Does Social Justice fit into the aspect of Justification or does the call to live righteously in every aspect actually flow our of our salvation and fit into the aspect of Soteriology called Sanctification?
 Wayne Grudem. Systematic Theology. (Grand Rapids, Mi, Zondervan Publishing House, 1994) p. 693.
 Grudem, pp. 694-695.