Legalism or License?

A Pedagogical Discussion Related to Biblical and Durable Behavior in Contemporary Society

By John Brock

Note: These are my musings on teaching the right balance between legalism and license. I'd be interested in hearing your thoughts on the issue. Feel free to contact me.

Obedience to God is an essential aspect of Christianity to which all professing believers subscribe. But ever since Satan posed the question, “Hath God Said?” the issue dividing much of the people of God from each other and from the world is this: “What is it exactly that God requires?” In the abstract is agreement. “To glorify God is the chief end of man,” and again the chorus rings out “Amen.” But speak of how to carry out such a noble goal specifically, and immediately deep and wide differences emerge.

Many posit that the magnitude of differences between believers suggests that agreement on what God actually requires of each believer is impossible. In fact, a cursory survey among fundamental Baptists suggests that even this smallish group cannot agree as to what God requires exactly. It is particularly vexing that so little sureness exists on our college and seminary campuses. Many graduates are leaving these fine institutions thinking either that much of life is a mystery and, therefore, one cannot know for certain what God thinks about an issue, or that God through some type of divine revelation has explained the mysteries of life through the college rule book or through a pastor’s dogmatic pronouncements to which one must simply conform. Between these two poles, most of our graduates exist—never straying too far from the party line but also not very convinced of its reliability either. Such tentativeness makes not only for weak preaching but for weak transmitters of the faith once delivered to the saints. On the other hand, pulpit pounding vitriol laced with dictatorial rhetoric and expectations of compliance do not make uncertainty morph into truth.

Colleges and seminaries can do a better job in equipping students for life by sharpening the hermeneutic skills of the common student and by helping believers with their priestly responsibilities to actively determine their response or position to an array of issues set before them on the table of life.

What is to guide us?

Armed with an authoritative Bible, all believers can know what God requires in today’s society even though God breathed His Word before many inventions of evil existed (2 Peter 1:3). It is critical that God’s Word be used correctly and honestly. God says to cut His word straight (2 Tim. 2:15) and to avoid manipulating it to our own ends (2 Peter 3:16). A sound approach to interpretation and application of Scripture is essential, especially since many sources of division can be traced to improper interpretation methods. Basic hermeneutical principles are necessary to avoid interjecting personal bias upon what should be an honest and straight-forward effort to find out what God thinks about an issue and whether I will embrace, ignore, avoid, or condemn what presents itself to me as a choice.

A first step in applying Scripture is to determine which portions govern my life today and which do not. A literal dispensational approach to interpreting and applying Scripture to everyday life is not only taught in the Bible but also yields the most consistent authoritative method of application to contemporary life. While the Bible is true from cover to cover, God chose to address different audiences at different times, meaning that some passages and portions are for a specific group of historical people and do not apply to different times. Without defending the hermeneutic, the Old Testament, and specifically the Law, contains descriptive truth about God and His creation but is prescriptive only to the children of Israel to whom it was written. Old Testament Scripture applies directly to the believer when statements are generalized to humans but not when the audience is specifically the children of Israel. The Old Testament Scriptures teach us of God’s faithfulness, of the sureness of His promise, of the nature of His justice, and of His pristine holiness. As we view His dealing with Israel, we are encouraged and strengthened in the knowledge that God is One who is worthy of our absolute trust. As Paul exclaims, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort might of the scriptures have hope” (Romans 15:4). The Old Testament Scriptures also illustrate New Testament truth and show God’s attitude toward obedience and disobedience. Many object lessons in the Old Testament illustrate the New Testament principle of the law of sowing and reaping. As the great apostle again explains, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor. 10:11). So we see that Paul declares that while the Old Testament was written to the nation of Israel, it is for our benefit today. We ought to study and learn from the Old Testament. Both theology and great wisdom come from the study of the Old Testament.

The letter has died; long live the spirit.

The wonder and joy of seeing God work in the Old Testament creates a right affection for its teaching. Yet, a fundamental change took place at the cross which bore fruit on the Day of Pentecost when the church was brought forth and visibly manifested in local assemblies as the gospel spread. It soon became evident that behavior was an issue in early churches even as it is today. Unfortunately, one corrupting and confusing tendency fanned the flame of division and stunted the growth of believers as it continues to do today. This corruption was particularly confusing because it seemed to have impeccable credentials. It was the argument that the Old Testament law was prescriptive truth for the churches. Paul, whom God providentially prepared to confront this error, battled it in several venues. Through the inspiration of the Holy Spirit, he refuted it with a passion not duplicated in other topics he addresses. His fear and understanding of the devastation that an amalgamation of Old Testament law and the doctrine of grace would produce, caused him to use language and emotion that must have seemed to law-abiding Jews to border on disrespect.

Paul, in Romans 7, challenges New Testament believers to respect and regard the Law as you would a dead spouse. Do not bad-mouth him or her but realize that your love and loyalty must be to your new spouse. While fidelity is commendable, it is a virtue only if your spouse is living. When God replaces one spouse with another, we must be grateful for the old while shifting our fidelity to the new. So Paul describes the believer’s attitude to the Law. She was good but now is no more. In Romans 7:4 he concludes his line of logic: “Wherefore, my brethren, ye also are become dead to the Law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.”

God, through Paul, continues in verse 6 which states, “But now we are delivered from the Law, that being dead wherein we were held, that we should serve in the newness of the spirit and not in the oldness of the letter.”

What about a little law? Reformed theologians who see a continuity between Israel and the Church tend to transport some laws into contemporary Christian life. The difficulty is determining which ones. They end up developing a moral vs. ceremonial law construct that unfortunately has absolutely no scriptural warrant. For example, Paul considered attempts to marry portions of Old Testament Law with New Testament prescriptive truth as a horrific pollution of the pristine gospel and the doctrine of progressive sanctification. And the New Testament clearly teaches that the Law is a unit; those who subject themselves to a part of it must conform to it in all its detail (Rom. 2:12; Gal. 3:10, 5:3; James 2:10). To those who simply wanted one or two laws applied to New Testament believers, Paul uses a well-understood idiom to squelch any such tendency or attempt when he says in finality, “A little leaven leaventh the whole lump” (Gal. 5:9).

The concern of this author is that contemporary Christian leaders in churches and educational institutions often replace the Old Testament Law with another legal system and do so with impunity. Paul argues that IF there were a legal system that could produce righteousness, it would have been the Old Testament Law. The implication is that all other legal systems are inferior. Rather than improve on the Law, God reveals a totally different approach for governing New Testament behavior. Legal systems have proliferated with the emergence of fundamental educational institutions. No longer does the youth director or pastor spend hours gathering biblical and other evidence to help parents and students develop sound reasons for commendable practices. It is much easier to pass a rule and enforce it through very effective sanctions.

To be fair, a governing system of standards and expectations is necessary for the fulfillment of the mission of our educational institutions, and few, if any, intend the rule book to substitute for the Old Testament Law or even a new New Testament legal system. However, intent does not always determine what actually happens. It is likely that many people in our churches and educational institutions believe that some sanctifying purpose exists in rules even if their compliance is motivated by temporal fear or respect to authority, neither of which equip the graduate for teaching the next generation. Because of these tendencies, many authorities do not need to explain to receive compliance. In fact, the sad truth is that if pastors and educators receive high levels of cheerful compliance, they are pleased—even if those complying have no clue regarding the scriptural basis or arguments for such determination. Behavior does conform, but that conformity—which is often ignorant and coerced—may not endure, or if it does, it lacks credibility to influence the next generation because its authoritative rationale is unknown. Some graduates’ conformity will not last through graduation night much less to the next generation! The goal is not simply compliance but instruction in godliness under the new law: the law of the Spirit.

Now What?

As Paul finishes his Spirit-governed diatribe against those who seek to impose aspects of the Old Testament Law on people in the Galatian assembly, he interjects that the death of the Law does not mean that behavior doesn’t matter or that it is ungoverned. “For brethren ye have been called unto liberty; only use not liberty for an occasion to the flesh” (Galatians 5:13). His ultimate solution for righteous living apart from the Law is to “walk in the spirit” (Galatians 5:16), which is followed by a finite list of specific behavioral expectations, which is followed by a set of positive principles (fruit of the spirit Galatians 5:18-23). The spirit-controlled walk was a foreign concept to the Old Testament believer. The sending of the Holy Spirit of God to do His reproving and enabling work is what makes New Testament Christianity work. This makes possible a fundamentally different approach to righteous living. Christ alludes to this economy in the Sermon on the Mount when He describes the true follower of Christ as one who digs down deep, founding his life on the sayings of Christ (Luke 6:48) and the apostles (Ephesians 2:20).

Compliance in any legal system is superficial and limited. Only items specifically listed in the “letter” of a legal system are mandatory. The liability with any legal system is that behavior can degenerate into hollow conformity characterized by thoughtless emphasis on things which may not matter (Matthew 23:24) and avoidance of “getting caught.”

New Testament guidance on behavior, based on the Spirit, encompasses a relatively small number of specific issues and a comprehensive, though also limited, set of principles with unlimited application. This does not imply that “anything goes.” Rather it implies that the believer must “prove all things; hold fast to that which is good” (I Thessalonians. 5:21), “approve things that are excellent (Phil. 1:10),”and “have no fellowship with the unfruitful works of darkness but rather reprove them that ye may prove what is that good and acceptable and perfect will of God (Rom. 12:2).” There is active work involved in this process, but its consequence is a God-pleasing life, based on a reasoned, evidence-based decision or conviction regarding any issue or practice subjected to this proving process.

An analogy might be helpful. To become a good speller in English, you can learn in basically two methods. One is relatively quick and easy—at least in the beginning. You simply memorize a spelling word. This is an easy task when it is limited to simple words like “Dick,” “Jane,” “run” or “spot.” Unfortunately, this was the method taught to me. The problem with this method is that there are always new words to learn, and each word must be memorized individually. With several hundred thousand words to memorize, I lose my motivation at a thousand or so, leaving another poor speller on this earth. The other method, phonics, is harder at the beginning, but if one perseveres by learning the ninety-five spelling principles, then only about fifteen percent of the words in the English language needs to be learned individually. A good phonetic speller can often spell 85 percent of new words correctly because of principles already learned.

The New Testament’s approach to behavior is similar. Examining issues in the context of New Testament principles can yield solid conclusions about what a holy God wishes concerning multiple activities and practices. This method is far superior to memorizing lists from all the pastors and church schools attended over the years.

Teaching Word Attack Skills—A New Testament Pattern and Suggested Methodology

In the analogy presented above, a comparison was made suggesting that as phonics is to spelling, so “proving” (dokimazo) is to discernment. This decoding ability in phonetic spelling and reading are called “word attack skills.” New Testament Christians and fundamental educational institutions need to develop word attack skills or—if you are slow on the uptake as I was when someone suggested this to me—Issue Attack Skills. Rather than simply securing conformity to a list of rules, parents and young people (including college and seminary students) should be trained in the skills of discernment by mastering a relatively short list of new Testament commands and a set of Bible principles with which to judge “all things.”

The Big IDEA

In the book of Hebrews chapter eleven, the Holy Spirit, through the writer, identifies four common actions practiced by those who followed God and endured to the end. These commonalities suggest the challenge and task if one is to be used in the Lord’s service to train those who will both please God and stand the test of time.

“These all died in faith, not having received the promises, but having seen them afar off and were persuaded of them and embraced them and confessed that they were strangers and pilgrims on the earth.” (Hebrews 11:13, bold for emphasis)

We see these heroes of the faith addressing the revelation of God in several ways.

This passage provides a useful model for education and suggests strategies for learning activities. It may also reveal some components that have been overlooked by contemporary spiritual leaders in their efforts to equip the next generation for the storms of life.

Identifying

Identification is an important first step in decoding and understanding any issue. Topics for discussion may come from personal interest or from an authority. Issues might include hot topics or emerging activities such as bungee jumping, attending the IMAX theatre while on vacation, or attending an activity like comedy sports.

After the issue has been selected, the believer should proceed with the identification process, which has two sides to it. The first side is simply the “naming” process—movie attendance, video viewing, dancing, gambling, navel rings, tattoos, opera attendance, participation in Little League and so forth.

The second part of identification is to define the issue carefully by examining context and situation. In 1966 Joseph Fletcher published his Situation Ethics book. His basic contention is that love is the transcendent basis for making decisions. Essentially, any thing done in love is acceptable. He cites an example from The Rainmaker movie (1956) where a son complains to his father about his sister’s illicit relationship with a traveling salesman. The father replies with the following rebuke: “You are so full of what is right that you cannot see what’s good.” This reprehensible philosophy was quickly labeled “situation ethics” and was roundly attacked by the fundamental Christian community. The unfortunate fallout of this skirmish is that anything associated with the word “situation” acquired negative overtones with fundamentalists. The fact is that the situation or context is essential in defining/distinguishing between what seem to be identical acts. For example, if one shoots a gun, is he hunting? target practicing? murdering? exhibiting self defense? or fulfilling part of a soldier’s duty? Even if we use the term “kill,” it is the situation which differentiates between murdering, self-defense or a soldier’s duty. Failure to define the situation and context can lead to odd conclusions or positions that seem contradictory.

After identifying the context and situation, the believer must also consider the meaning or ideology/reality of symbols. If one writes the letters “B” “O” “O” “K” on a chalk board and asks, “What is that?” the response might be—book. But, is it really a book? No, it is really chalk dust on a green surface. The only reason we say and think the concept book is that our language system is based on a system of letters, words, signs, and styles. This particular arrangement of the dust creates a symbol (identified by the community/culture), which stands for a book. Were I to arrange the chalk dust into shapes that make a four-letter vulgarity, I would be held accountable (and rightly so) for violating scripture (Titus 2:8).

Symbols communicate meanings beyond themselves and can have profound scriptural and testimony implications. The problem with symbols is that their meanings can and do change with context, situation, and culture. To Winston Churchill, the “V” made with two fingers meant victory but to a 1968 hippie it meant peace and Down with the Establishment. They used the same symbolic sign, yet the moral significance of the identical symbol changed with context and culture. This is why a believer in the process of determining the context and situation must consider the symbolism of the issue. We are accountable for the message communicated through symbols, whether it is in speech, written language, or with hand gestures. Symbols are crucial when identifying the meaning of attire, jewelry, body piercing, clothing fit and style, or, as the New Testament says, “meat offered to idols.”

Sometimes one generation identifies a symbol with “evil” connotations; in later generations, this connotation may have completely disappeared. Failure to know the contemporary meaning of symbols can cause a fossilizing of convictions until the issue becomes a meaningless taboo. For example, remember in the 1970s when mustaches were considered a “poor testimony”? Mustaches carry a neutral connotation today. In fact, pastors, fundamental-college personnel, and, yes, a seminary president all sport one. Is this a sign of moral decay? Not necessarily. The question that should be asked is “What does a mustache indicate to this culture?” Answering this will help one discern more accurately what God says about the issue in the next step. Defining the situation and context of an issue involves a careful analysis of the issue’s relation to its culture and time.

Discerning

Once an issue or activity has been accurately named and situated in the right context, it can be examined in the light of Scripture to discern whether God has a view about the matter. Leaders must emphasize that the motive behind the big IDEA is to please God and to become equipped to teach others. If one’s motive is to justify, then bias, which clouds and complicates sound judgment, is interjected into the process. The Bible commands discernment, calling it a “proving” process (Ephesians 5:10, 1 Thessalonians 5:21, Romans 12:2, Philippians 1:10). The conclusion of this process results in a strong belief or conviction regarding the issue. What might a proving process look like, and what outcomes could one expect?

Christians live in a confusing and ever-changing world. Each believer’s testimony and personal walk must be examined continually to make sure that his or her path is not leading either the believer or another believer into sin or danger (Romans 14, Matthew 18:6ff). In addition, one’s life should send a clear message of righteousness and holiness (Matthew 5:6, 2 Corinthians 7:1, Hebrews 12:14). It is, therefore, imperative that Christians be active in developing convictions through the proving process. Without this process of conviction formation, the Christian must rely on the beliefs of others, trite sayings, or tradition. These arbitrary practices, though, often become meaningless taboos, neither establishing testimony nor giving guidance in our complex and changing world. Believers should develop their own convictions based on Scripture, scriptural principles, and other reliable evidence. The following is a suggested strategy to accomplish this task:

1. Examine areas of life for which you will need to make decisions. Examples: dating, secular music, Christian music, entertainment (movies, TV, videos, live performances), gambling, borrowing (credit buying, credit cards), prescription drug use, alcohol, religious cooperation (in evangelism, in political causes), Sunday work, Sunday activities, etc.
2. Submit your will to God’s. The Bible speaks of yielding yourself to God (Romans 6:13, 14), walking in the Spirit (Galatians 5:16), and being led by the Spirit (Galatians 5:18). These concepts convey the idea of daily and momentarily yielding to God’s leading. To live by faith concerning an issue means you submit to the Father’s will before you even are sure of His will. Perhaps you can demonstrate this yieldedness by praying something like the following before you start studying, “Heavenly Father, in this issue I want nothing more than to know and do Your will.”
3. Search the Scripture to seek direct Biblical revelation. Write down, next to the topic, any references that shed direct biblical revelation on the topic.
4. Gather evidence that defines the nature, character, advantages, and disadvantages of the practice. The goal is to investigate truthfully the nature of the practice, its consequences (possibility of abuse, addiction, etc.), associations, or symbolic messages that the practice sends to an observing world.
5. Gather opinions of respected Christians. See whether those with spiritual discernment have ideas, experiential anecdotes, or beliefs related to the issue. “Where no counsel is, the people fall: but in the multitude of counselors there is safety” (Proverbs 11:14).
6. Evaluate and weigh the evidence using biblical principles to determine whether the activity or practice is acceptable in whole or in part. These conclusions constitute your conviction on the matter.
7. Develop some standards (objective indicators) that will keep you from violating your convictions. Example: “Baseball participation is permissible as long as testimony is maintained and it does not interfere with more important matters. Standard: Participate but don’t argue against authority. I will not forsake church (including youth activities) to participate except in emergency situations (to maintain my commitment to team membership). If I can expect team participation to interfere significantly with more important commitments, I will not participate unless I make sure in advance that the coach and team members are willing to support the choices I must make.”
8. After all our searching of Scripture and examining of evidence is finished, we as Christians must “let the peace of God rule in our hearts” (Colossians 3:15). While it is possible to have a false “peace” in convincing ourselves that an activity is OK, Christians should never participate in any practice for which they have doubt (Rom. 14:14, 22, 23).

This proving process helps young people and adults correctly identify and discern God’s will on an issue. Because current convictions and standards are sometimes based on current perception of the issue, it is wise to periodically review one’s stand on an issue. God’s mind does not change on issues, but sometimes our applications will change with time. For examples of actual issues being worked through this process, see the end of this paper. Once the issue has been biblically identified and discerned, the believer should embrace it.

Embracing - The Joy of Discovery in Contrast to the Groan of Disappointment

The heroes of the faith in Hebrews 11 all welcomed or embraced God’s will. Attitude is not commonly connected with our discussion regarding legalism or license, but Paul, declares that our obedience is not to be with “eye service as men pleasers, but as the servant of Christ doing the will of God from the heart” (Romans 6:17). Once the process of discernment is complete and we have proven what is that good and acceptable will of God, then there is often an internal struggle. “That’s not what I hoped for” can be thought of by a teen unsuccessfully seeking to justify a type of music he or she prefers or by a pastor who, after careful study, realizes that his favorite preaching hobby horse is lame. A mark of the heroes of the faith was their embracing or welcoming of God’s will even though it often meant self-denial, hardship, or suffering. Unfortunately, suffering for Christ is a lost expectation in contemporary American churches.

Learning to teach others to value the discerned will of God is a challenging task. Perhaps, the art is lost because it is much easier to coerce compliance than to persuade or convert. Yet coercion is a poor substitute, and the danger of fostering a man-pleasing compliance can lead to the prideful and shallow conformity that legalistic systems foster. Teaching the value and regard for discovering God’s will might be accomplished by

1. Consistently praising a biblically defended and understood position over mere compliance.
2. Modeling the proving process. People appreciate and regard a careful and honest examination of a difficult or thorny issue. I well remember the transformation in our (at the time) Baptist General Conference church when the pastor, with tears, piloted the congregation step by step through his agonizing process of determining that he could no longer support the ecumenical evangelistic ministry of Dr. Billy Graham. The year before, this same church was in Graham’s vanguard, but in a few short weeks, the congregation learned to value obedience to the Word over apparent numerical success. The pastor was attacked by outsiders and was shunned by the evangelical community, yet his congregation was convinced by the careful, compassionate study, and well-reasoned explanations of the issue and by his personal example. Carefully studying an issue and presenting the evidence in a straight-forward and honest manner often engenders respect and thoughtful consideration. It also provides a model that can be motivational and educational.
3. Preaching and teaching on God’s remunerative justice. To many believers, justice conjures up fearful images of retribution. The Bible, however, reveals that God is a God who enjoys rewarding His children (for whom no retributive justice remains) for obedient service and for sacrificing personal choice or desire for the will of God. “Verily I say unto you, there is no man that hath left houses or brethren or sisters or father or mother or wife or children or lands, for my sake and the gospels but he shall receive an hundred fold now in this time . . . and in the world to come eternal life” (Mark 10:30-31). And again in Hebrews 6:10, Scripture states, “For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name.” Oddly, there seems to be scarce teaching or preaching on God as a “rewarder of them that diligently seek him.” In fact, this acute awareness of God’s remunerative justice is given as an essential ingredient of the kind of faith that pleases God (Hebrews 11:6).

Believers need to believe that an accurate analysis of contemporary issues and a corresponding, appropriate personal response earns the approbation and blessing of God. Should the responses require surrendering something valued, God promises to somehow, in some way, recompense His child in magnificent ways. The heroes of the faith believed in such a rewarding God, and they embraced the knowledge of God’s will as an opportunity to follow God, believing in the integrity of God’s nature that such sacrifice would be handsomely rewarded, if not in this life then in glory.

Believers today often doubt God’s ability to compensate “a hundred fold now in this time” (Mark 10:30). Those sacrificing for the Lord doubt it, and many in leadership appear embarrassed or hesitant to emphasize this truth, perhaps believing it is far more noble to suffer expecting nothing. Such messages are not helpful in embracing the will of God.

Actively Confessing

The best and most durable learning is active. The heroes of the faith confessed their identity as sojourners. Identifying and Discerning God’s will does not always translate into action. Action embeds learning more deeply than passive listening. Church members and students in our institution hear much truth. Sadly, much is not retained, perhaps because the process is not active. Here are several activities that can assist with decisions becoming more embedded and durable:

1. A formal process of issue-analysis similar to the model presented in this paper tends to solidify one’s decision. (See appendix.)
2. Defending one’s conclusion and presenting evidence publicly in the safe environment of a class or through a friendly debate. (Note: I do not recommend defending a position that is likely at variance with the will of God just for the sake of argument. Much research shows that defending a position is very persuasive and produces resistance to change. It is probably better to have a faculty member or youth pastor play the devil’s advocate.)
3. Writing letters to the editor or topical papers can be useful.
4. Preparing a topical message using dispensational hermeneutics with appropriate exegetical rigor may both give confidence and clarify one’s position.
5. Public decisions are a type of action, and they increase the probability of follow-through.

Conclusion

Identifying, Discerning, Embracing, and Actively confessing what responses please God relative to various contemporary activities and practices is not an easy or superficial task. In the words of Christ, it requires one to “dig deep” until solid rock is hit. The storms will come. They have come, and many collapses have been observed. Educators and preachers need to examine the processes that are producing their products. If students and church members focus only on external, legalistic conformity, then their lives are on sandy soil. Proper use of the New Testament is sufficient to perceive God’s mind on all issues and practices. To discern His mind on contemporary issues, believers must be taught and must learn word attack skills and, in so doing, let their light shine to the praise of His glory.

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Exhibits

The following exhibits may be helpful in understanding a discerning process.

1. Biblical principles with wide application.
2. The process of proving/discerning applied to selected issues

Principles for Developing Convictions

(Taken from Ancient Landmarks by Frank Hamrick)

Principle of Vision

Psalm 101:3, “I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.”

Job 31:1, “I made a covenant with mine eyes; why then should I think upon a maid?”

Job 31:7, “If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;”

Principle of Holiness

I Corinthians 6:19-20, “What? know ye not that your body is the temple of the Holy Spirit which is in you, which you have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.”

Principle of Identification

Colossians 3:17, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.”

Principle of Fellowship

Hebrews 10:25, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more as ye see the day approaching.”

Principle of Appearance of Association

I Thessalonians 5:22, “Abstain from all appearance of evil.”

Principle of the Weaker Brother

Romans 14; I Corinthians 8, 10

Principle of Priorities

Colossians 1:18-19, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the preeminence. For it pleased the Father that in Him should all fulness dwell.”

Principle of Doubtful Things

Romans 14:23, “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.”

Principle of Feelings

I Thessalonians 4:4-6, “That every one of you should know how to possess his vessel in sanctification and honour; Not in the lust of concupiscence (evil desires), even as the Gentiles which know not God: That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.”

Principle of Affection and Values

Colossians 3:1-2, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.”

Principle of Light and Darkness

II Corinthians 6:14-17, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of the living God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.”

Principle of Replacement

Matthew 12:43-45, “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.”

Principle	Passage	Activity may be OK if . . .
Excess	Heb. 12:1	It doesn’t slow me down spiritually
Expedience	1 Cor. 6:12	It can be profitable, useful
Enslavement	1 Cor. 6:12	I can be Spirit-controlled in this
Example	Rom. 14:13	It can allow me to be a good example
Evangelism	Col. 4:5	It can help spread the gospel
Edification	1 Cor. 10:23	It can help other Christians
Exaltation	1 Cor. 10:31	It can glorify God
Emulation	1 John 2:6	I can imitate Christ in this
Revenge	Lev. 19:18	It has nothing to do with avenging myself
Forgiveness	Matt. 18:21-22	I can demonstrate forgiveness in this
Stewardship	Luke 12:37-48	I can be a good steward in this
Conformity	Rom. 12:2	This won’t conform me to Satan’s world
Peace	Rom. 12:10	I can put others before me in this
Preference	Rom. 12:18	I can maintain peace with others in this
Subjection	Rom. 13:1	It can show my subjection to authority
Goodness	Gal. 6:10	I can show goodness to others in this
Body	1 Cor. 6:9	This doesn’t harm God’s temple in any way
Yoke	2 Cor. 6:14	This won't bind me to unbelievers
Appearance	1 Thess. 5:22	I'm free from evil appearance in this
Lust	2 Tim. 2:22	I'm free from a chance to lust in this

* Taken from Anyone Here Know Right From Wrong? by Bill Stearns

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Movie Theater Attendance

Scripture

Psalm 101:3: “I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.” Violation would be viewing nudity, sexual promiscuity, positive portrayal of rebellion to authority, or positive portrayal of unlawful activity.

Evidence

1. Some movies are acceptable entertainment for me and my family.
2. Movie attendance could be an activity the entire family enjoys together.
3. The theater audience is basically a congregation without authority or structure, and crowd behavior is unpredictable (lacks the tradition and structured etiquette of theatrical productions).
4. Movies are generally shown in a darkened building; the ambiance is generally fertile soil for unholy practices (i.e. secret, secluded).
5. Movie theaters are often places for pick-ups or unsavory social interaction (common places for promiscuous behavior).
6. The individual has no control over the sound or picture. He has no opportunity to screen out an undesirable portion of the programming (unexpected scenes or language).
7. Movie theaters often promote films that are of a different nature (different moral content, different purpose) than the one being shown.
8. The environment is often associated with unacceptable movies. (Bambi may be shown one day and The Happy Hooker the next.)
9. It is easy to be recognized or identified with the theater, and many Christians (and others) question whether movie attendance is an appropriate activity for a Christian.
10. There are more acceptable environments in which to view wholesome entertainment.

Applicable Bible Principles

1.  Principle of light and darkness (2 Corinthians 6:14-17)
2. Principle of doubtful things (Romans 14:23)
3. Principle of identification (Colossians 3:17)
4. Principle of vision (Psalm 101:3)
5. Principle of appearance or association (1 Thessalonians 5:22)

Conviction

Attendance at movie theaters may involve me in a spiritually compromising activity. I am not able to control the environment. I may violate my conscience and many Bible principles. There are less dangerous ways to experience wholesome entertainment. Many good people would doubt my Christian commitment, and my reputation as a Christian is more important than my freedom.

Standard

Abstain from movie theater attendance.

Note: This handout is meant to illustrate a process for developing convictions and setting personal standards related to a particular practice. The illustration is not meant to convey the official position of Maranatha, nor does it purport to represent the position of any individual other than Dr. John Brock.

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 DVDs and Videos

The same biblical standards apply for movies as for a theater.

Evidence

1. Many more wholesome DVD/videotape programs and movies are available at any one time than there are wholesome movies at movie theaters. Available programs would include older movies, classics, historical programs, and family movies.
2. Many video stores mimic the theater environment, using posters and visual displays to promote films in a suggestive and alluring fashion.
3. Some video stores market and promote pornography.
4. Uncensored PG movies may contain much more profanity and vulgarity than when edited for TV.
5. From a Christian perspective, values used for the rating system are extremely unreliable.
6. Viewing a DVD or videotape at home enables a degree of control over the environment not possible in a theater.
7. VCR/DVD controls can be used to avoid some objectionable elements.
8. Family members can give mutual strength to reinforce Christian values and family standards.
9. Concurrent critiquing and teaching are possible. That is, a tape can be stopped and instruction can be given related to the program (pointing out erroneous philosophies, subtle teachings, or even reinforcing valuable moral lessons).

Applicable Bible Principles

1. Same principles used for regulation of viewing materials apply.
2. Principle of association or identification may apply to some DVD/video rental establishments.
3. If safeguards (standards) are not developed, the principle of doubtful things might apply.

Conviction

There is nothing innately sinful about magnetic images converted to TV viewing. Many wholesome, enjoyable videotapes are available; however, many Hollywood movies contain an unacceptable degree of objectionable elements. Some video rental stores are sleazy, and the potential exists for the viewing of much worse material than is available over broadcast air waves. Clearly the use of DVDs/videos falls into a “firearms” category: the activity has the potential of being either enjoyable and wholesome or destructive and tragic. Consequently, more rigid safety procedures are required.

Standards

Careful use of DVDs/videocassettes is permissible provided that each family member commits himself to abide by the following standards:

1.  View DVDs or videos that have only a clean or wholesome reputation.
2. Obtain DVDs/videos from establishments that have a minimum amount of Hollywood ambiance or promotional materials (libraries, for example).
3. Browse only in sections easily identified as “Documentaries,” “Historical,” “Classics,” or “Family.” Avoid “Action” or “Romance” (a high percentage of R-rated movies).
4. No family member may view a DVD/video alone (including parents). A parent must be present during the family’s first viewing.
5. Only parents can obtain a DVD or video.
6. A repetition of foul language or suggestive scenes will cause the termination of viewing.
7. Parents will follow the same standards as the children.
8. DVDs or videos may not be played when friends are over unless parents of those friends have been notified and approve.
9. If you are at a friend’s house and a DVD or videotape is to be shown, you must call home and obtain permission. If parents are not able to be reached, you must use your own judgment related to family values. You must also report such viewing to parents upon arrival at home.

Note: This handout is meant to illustrate a process for developing convictions and setting personal standards related to a particular practice. The illustration is not meant to convey the official position of Maranatha, nor does it purport to represent the position of any individual other than Dr. John Brock.

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Dancing

Definition

To glide, step, or move through a set series of movements, often governed by some rhythmic cadence or music.

Classes of Dances

Ballroom, rock and roll, military marching, cheerleading routines, square dancing, folk dancing, synchronized swimming, group rodeo riding, exhibition flying (Blue Angels), ballet, tap, and many other forms.

Biblical References

After deliverance through the Red Sea (Exodus 15:20-21): “And Miriam the prophetess, the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.”

Jephthah’s daughter. She came out to greet her father after deliverance from the Ammorites “with timbrels and with dances.” Judges 11:34

The elders of the congregation devised a strategy for providing Jewish wives to Benjamite men (whose women were all killed); Judges 21:16-23. “And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughter of Shiloh, and go to the land of Benjamin” (Judges 21:21).

In 2 Samuel 6:13-15, the Bible records a procession whereby the Ark of the Covenant was returned to Jerusalem. This occasion was characterized by sacrifice, dance, and music. “And David danced before the Lord with all his might and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the Lord with the sound of the trumpet.”

In Psalm 149:4 the psalmist challenges the people to sing a new song and to “let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.” The next Psalm, 150 and verse 4, echoes this theme when the Word of God declares, “Praise him with the timbrel and dance: praise him with stringed instruments and organs.”

In the parable containing the story of the Prodigal Son, we find that the father prepared a celebration for the return of the lost son that included “music and dancing” (Luke 15:25).

There are numerous other references to dancing which convey either a neutral or positive message connected with the practice (Ecc. 3:4, Jer. 31:13, Lam. 5:15, Mt. 11:17, 1 Sam. 18:6, Ps. 30:11).

Negative references to dancing are included in Exodus 32:19 where Aaron and the people made the golden calf. In this case the dancers were naked and practicing idolatry. In Mark 6:22 we find Herodias dancing before King Herod. This pleased the king to the point where he was willing to execute John the Baptist to fulfill a vow of gratitude.

What conclusions can be drawn from examining direct Biblical evidence related to dancing?

1. Dancing was common in Bible times.
2. Dancing was either by oneself, with a group of same-sex individuals, or in mixed groups (male and female).
3. Dancing is often associated with joy and singing.
4. Some examples show dancing obviously connected with righteous activities and others show dancing associated with immoral behavior.

Conclusion

• All forms of dancing are not wrong.
• Dancing as a form of expression is never categorically condemned.
• Dancing in conjunction with worship is encouraged.
• Some forms of dancing are associated with sin and immorality.
• Dancing in the Bible has little in common with modern-day dance. Dancing today is different in purpose, different in mood, different in participants, different in style.

Evidence Related to Dancing

1. Dancing in biblical times usually did not involve physical contact between the sexes.
2. Dancing in biblical times was usually outdoors and part of family and public tradition.
3. When dancing was combined with alcohol and mixed sexes, immorality developed.
4. Most modern dances in America involve (a) intimate social and physical contact between sexes; (b) the use of alcohol in connection with dances, which is nearly universal when the population consists of adults; (c) music associated with rock and roll, which is designed to stimulate sexually suggestive movements; (d) physical contact between the sexes or sensual movements; dancing in America has rapidly evolved from an art form to a dating activity.
5. Some forms of dancing are not associated with sexuality. Examples would include (a) marching bands (some do include suggestive movements), (b) military marching (although obscene chants often accompany such marches), and (c) Russian folk dancing.
6. Dancing that accompanies worship is rarely if ever practiced as it was in Bible times. Some churches use modern social dancing in and out of church to attract a wider audience, but this is undoubtedly a far cry from dancing in the Old Testament.
7. Teenage dancing is often associated with sexual promiscuity and suggestive behavior.
8. Artistic dance groups vary from Broadway chorus lines (where high leg lifting is common) to demanding art forms such as classical ballet.
9. Artistic expression ranges from beautiful modest attire to skimpy clinging clothes that are fully revealing of both male and female anatomy.
10. People who have danced indicate that the activity is fun and exciting. They also indicate that appetites for this activity are developed that increase with experience and skill (addictive or habit forming).

Biblical Principles

Enslavement - I can be spirit-controlled in this. 1 Corinthians 6:12
Example - It can allow me to be a good example. Romans 14:13
Appearance – I’m free from evil appearance in this. 1 Thessalonians 5:22
Lust – I’m free from a chance to lust in this. 2 Timothy 2:22
Principle of Holiness - 1 Corinthians 6-19:20
Principle of Fellowship - Hebrews 10:25
Principle of Feelings - Hebrews 10:25
Principle of Light and Dark - 2 Corinthians 6:14-17

Conviction

Since the Bible does not condemn dancing categorically, I must judge each form of dancing on its own merit using biblical principles. I also need to be careful not to condemn types of dancing that do not violate Scripture simply because the concept of “dance” generally refers to activities I must reject. Since social dancing with one of the opposite sex focuses on the physical dimension and since probability of sexual arousal is great, I must reject this as a part of unmarried life. For married partners, social dancing must avoid an environment where alcohol or unfaithfulness to one’s mate is considered acceptable. In addition, my example, even though married, should communicate holiness and virtue. Expression of sexuality for married couples (in contrast to affection) is to be reserved for times of assured privacy. Artistic dance (ballet) must be carefully examined in light of costumes and behavior of the actors. Even if my investigation indicates that costumes and actions are acceptable, I must still be careful that my example does not send a confusing message or lead others into activities that might be harmful. Square dancing in modern culture is frequently associated with an ungodly atmosphere and square dancing attire for women is often immodest. An area of toleration for me would be ethnic folk dances (that contain acceptable music and little contact between sexes), cheerleading (provided there is an absence of suggestive movements—pelvic thrusts—or immodest dress), and marching to music or drums. Assuming all else is acceptable, I must set some standards related to this activity to safeguard against developing a generalized appetite for other unacceptable forms of dancing.

Standards

1. Abstain from modern social dancing (ballroom, rock and roll, and square dancing).
2. Carefully scrutinize artistic dancing to make sure it is above reproach in terms of costumes and physical contact with the opposite sex. Judge on a case-by-case basis.
3. Carefully examine cheerleading to make sure routines are not boastful, arrogant, or sensual. Cheers should avoid sexually suggestive or revealing body movements, and uniforms must fit so modesty is maintained throughout the routines.
4. Avoid automatic negative reactions toward non-sexual and non-suggestive dancing connected with worship or classical plays (some Shakespeare plays have folk dance routines).