THE IRREDUCIBLE COMPLEXITY OF THE GOSPEL

In an age where ‘abstractions’ of thoughts and ‘elusiveness’ of speech are considered “spiritual-virtues”, it is imperative we consider that the preaching of the gospel is not subjected to such enterprise. At what point, in the scale of our abstraction, would “our gospel” be no longer the gospel? Where do we draw the line? At what point do we say, ‘now we lost the gospel?’ Behe’s term: ‘irreducible complexity’ helps us to ponder that, I believe. We should always be conscious that it is possible that we could lose the gospel, and thus self-examine ourselves if we are removing any of principal parts of the gospel. The church at Galatia, were doing such experiment. Paul could only say to them that some bewitchment must had happened to them that they’ve become too blind to see they’ve lost the gospel: “before your eyes that Jesus Christ was publicly portrayed as crucified. (Gal. 3:1-2)”.

The gospel has a shape. A definite shape. It is not an amorphous (shapeless) object that can take the form of our newest church trend or cultural lingo. The gospel is a stubborn truth. I believe it is way overdue to reconsider, rethink and re-preach (church leaders and members alike) as to “what the gospel is.” Not as it were, rehashing our pre-understandings and presuppositions, with our bibles half-closed and some personal anecdotes to season and flower our speeches. Rather, we are to reconsider afresh the gospel solely from the witness of the Scripture (sola scriptura) and intentionally resisting the temptation of personal anecdotes (soli deo gloria). The former simply reshape the gospel in our image while the latter puts us back in the center. There is a place where we share what God has done in us and through us. But then there are times where we must say “though if I should wish to boast, I would not be a fool, for I would be speaking the truth; but I refrain from it, so that no one may think more of me than he sees in me or hears from me.” (2 Cor. 12:6) That is because the gospel is not some means to our goal. It is the end to which the church exists for and called to bear witness to. If needed, to give her life for it. The gospel is not primarily about our self-actualization. Yes, the gospel creates a people who bears the image of the Son and “enjoy him forever.” But it is not about us, though it is for us.

Therefore, we must consider the simplicity of the gospel and its irreducible complexity: its depth and width as it bears witness to the concrete reality of the person and work of Christ. That is the mystery of the faith that was once delivered to the saints (Jude 1:3). The bible requires Deacons in the church “to hold the mystery of the faith with a clear conscience.” (1 Tim 3:9) What is this mystery?
Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” (1 Tim 3:16)

When is the last time we required members in the church and especially those who are to ascend the ladder of church leadership to rehearse before the congregation, the deep truth of the gospel: “mystery of the faith”? Paul says here that it is required!

As we bear witness for Christ, as we worship him, as we proclaim his name, and as we become light in the world, may we keep the irreducible complexity of the gospel with its paradox: its power and its weakness!

“This is the truth of the gospel. It is also the principal article of all Christian doctrine, wherein the knowledge of all godliness consisted. Most necessary it is, therefore, that we should know this article well, teach it unto others, and beat it into their heads continually.” –Martin Luther, St. Paul’s Epistle to the Galatians