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Articles

The subtle goodness gospel and the truth that sets us free

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April 7, 2015

For many of my formative years, the overarching and consistent message I received at church was, “Be good”. It’s quite possible that I didn’t have ears to hear the message of grace or a heart to embrace that I was actually loved by God, but this idea that Christianity was about being good became a detrimental foundation for my spiritual life.

I attempted—with everything in me—to be good, but my efforts only reinforced what I knew deep inside: I wasn’t good enough and could never be. Sin was forever crouching at my door, and none of my attempts to “be better” had much value against the indulgences of my flesh.

The subtle goodness gospel vs the true gospel

In my late 20s, still plugging along in what I now call the goodness gospel, I opened the book of Galatians and began to read. It felt like an appointed time. The words absolutely came alive, God opened my eyes instantly to my lack of understanding about what Christ has done for me, and He began the long and arduous process of unraveling my grip on the goodness gospel and replacing it with the true gospel.

The goodness gospel preached salvation by faith but sanctification through self-effort. Through Galatians, God preached the true gospel, which is that I received my justification by faith in Christ, and I also receive my sanctification by the work of the Holy Spirit. All along, I had tried to take the responsibility for producing spiritual fruit in my own heart, but I learned that my responsibility is to respond in obedience and surrender to God’s work in me.

The shame, pride, and self-condemnation I’d struggled with all my life turned into freedom and joy. But something else happened. Because of my experience with the destruction of the goodness gospel, I became acutely attuned to its subtle message and realized that I was hearing it everywhere: through the counsel of other believers, from pulpits, and in Christian books. Do more, try harder. In fact, the subtle messages I continued to hear mirrored exactly what Paul addressed in Galatians:

1. The goodness gospel preaches that unity means uniformity.

I've heard persuasive people in our churches hold out their preferences and passions rather than holding out the gospel and trusting God will use that gospel to affect preferences and passions. There is a push for uniformity as evidence of unity.

In Galatians 2, Paul and Peter came together to ensure they were preaching the same gospel, they attested to their unity, and then they dispersed to engage two different groups of people with Christ’s message. They were unified, but their ministries and gifts were distinct.

The true gospel draws us to unity in Christ and then calls us to serve one another according to our unique spiritual gifts, personhood and circumstances as God has portioned them.

2. The goodness gospel implies that some are more important than others based upon their behaviors and thus causes division.

Division in a church according to race, preferences such as homeschooling or public education, or even life stage is a symptom of the goodness gospel. One group holds sway over another; inclusion in the “right” group comes only with uniformity.

In Galatians 2, Peter, after his great show of unity with Paul, cordoned himself off with other Jews and refused to eat with the converted Gentiles. Why? Paul said Peter was afraid of a damaged reputation. He valued the opinions of those he considered more important, those “of the circumcision”, and, as a result, caused heartache, confusion and unnecessary pain.

The true gospel is clear: “Neither circumcision nor uncircumcision avails anything, but a new creation” (Gal. 6:15). We all become new creations in the same way, therefore we are  equally in need and equally saved in Christ. The gospel never leads to division.

3. The goodness gospel perpetuates attempts at sanctification by works.

The mantra of the goodness gospel is “Do more, try harder, be better.” It skips to the right responses and behaviors without dwelling on the love of God as the reason and motivation for those responses and behaviors. According to the goodness gospel, we are responsible for our own spiritual growth and the growth and right behaviors of others; it causes us to depend on ourselves.

We see evidence of this in Galatians 2 when Peter huddled up with the group he aimed to please. He unwittingly encouraged others to turn to their flesh. He perpetuated the idea that we must fulfill commands without Christ. How many of our churches lay out commands but neglect the work of Christ and the power of the Holy Spirit to enable us to fulfill those commands?

The true gospel proclaims loudly that we cannot fulfill commands in order to be righteous before God, but that Christ did it for us. It also speaks to life after salvation. We cannot love God and others in the way Christ commanded without the power of Christ's resurrected life working in us, the Holy Spirit. The Christian life is received in faithful surrender from start to finish.

4. The goodness gospel elevates secondary priorities.

The goodness gospel swings like a pendulum to two extremes: personal freedom elevated over love and righteousness (Gal. 5:13) or behavior elevated above faith and love (Gal. 5:6). In essence, it elevates self-rule above God-rule. The message in churches who teach in accordance with the goodness gospel is that Christ's grace elicits no worshipful response or, on the other extreme, that external behaviors are capable of creating internal change.

The true gospel is that God works in our internal being through his grace. His kindness leads to our repentance and our taking up of the good works he has planned for us. Its foundation is God-rule, not self-rule, and his generosity toward us is what leads to our joyful response. We love because he first loved us.

Believers, we must clear about the gospel, both for ourselves and for those we teach, counsel and share our lives with. The goodness gospel is an unbearable burden to place on others, but the true gospel leads to the abundant life Jesus promised us. Let's not give the goodness gospel. Let's give grace as freely as God does.

Christine Hoover

Christine Hoover is a pastor's wife, mother, Bible teacher, and the author of several books. Find Christine at her home online. Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24