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Without Excuse

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Once we recognize that we are saved by the quality of Christ and his righteousness rather than by our own faith and its inherent qualities, we look outside of ourselves and receive the gift that is delivered to us in the gospel.

You finally have that opportunity to explain the gospel to that co-worker who has been asking a few questions of late. She tells you that one of the things that keeps her from taking religion seriously is that each one claims absolute, final truth. Obviously, they can't all be right, since they contradict each other at key points. Can a Japanese Buddhist really be held accountable for accepting Christianity if Buddhism has been his only frame of reference? How then can we continue to say that Jesus is the only way? How can we say that God cannot be truly known, at least in a saving way, unless one has been exposed to the Christian Scriptures somehow? Religion all seems hopelessly naive and impossible. More than that, it seems to fuel the religious strife that drives intolerance around the world. As a result, your co-worker has simply adopted the cultural dogma of tolerance that assumes a pragmatic view of religion. Buddhism "works" for one person, Islam for another, and Christianity for still others. The belief that religion is therapy more than truth seems pervasive, in evangelicalism as everywhere else.


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Michael Horton is the J. Gresham Machen professor of apologetics and systematic theology at Westminster Seminary California (Escondido, California), host of the White Horse Inn, national radio broadcast, and editor-in-chief of Modern Reformation magazine. He is author of many books, including The Gospel-Driven Life, Christless Christianity, People and Place, Putting Amazing Back Into Grace, The Christian Faith, and For Calvinism.

Issue: "Does God believe in Atheists?" March/April 2006 Vol. 15 No. 2 Page number(s): 4-7, 28

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