TEXT: Titus 1:1

SUBJECT: Doctrine and Godliness

My talk today is more of a lesson than a sermon. The lesson is not easily learned, but learn it we must, if we're to become mature disciples of Jesus Christ. I hope to explore the connection between true doctrine and godliness. That they are related needs little proof. "As he thinks in his heart, so is he" obviously means what one believes will have at least some effect on how he lives. Most Americans are pragmatic; they have little time for ideas--and even less relish for them. Those who do care about ideas often separate them from the concrete realities of everyday life. We mustn't fall into either camp. God has joined doctrine and godliness. What God has joined together, let no man put asunder!

Our text could not be clearer: Paul is "an Apostle of Jesus Christ"--a messenger for the Lord. The message he carries with him is "the truth"--a clear and extensive body of doctrine. The message is "according to godliness"; it is designed to promote holiness in those who accept it. Those who receive the truth become godlier. Those who don't become godlier have not received the truth. This conclusion is strongly supported by John 17:17: "Sanctify them by the truth; Your Word is truth". Godliness grows as we meditate on true doctrine. This is why Paul urged Timothy to "Give attention to reading, to exhortation, to doctrine...to meditate on these things, to give [himself] entirely to them, that [his] progress may be evident to all". The young preacher would not grow in grace without a daily baptism of doctrine. And I mean immersion!

The churches of Corinth and Ephesus were guilty of this. The former was "enriched in all utterance and knowledge". Yet their church life was a debacle. The latter "tested those who say they are apostles and are not, and found them liars". But their apologetic skills couldn't safeguard their "first love".

These people did not die off in the First Century; their descendants remain with us. We have known many who are zealous for doctrine, but indifferent to holiness. Too many.

What's most disturbing about such people, however, is this: They're not hypocrites. It's not as though they pretend to believe true doctrine, but fail to live up to its ethical claims. No. It is the doctrine itself that generates their ungodliness. Their theology makes them proud and bigoted; it robs them of brotherly love, and leaves them bitter and secluded. My wife once hosted a ladies's Bible study; it went quite well until one of its members became "turned on" by doctrine. Soon she was browbeating everyone who didn't agree with her. She wasn't a hypocrite. She truly believed and loved doctrine. Yet the doctrine she so cared for made her impossible to live with.

She is not alone; many of us have scorched the earth with our doctrine.

Some have taken the easy route: downplay doctrine. If it causes strife, don't mention it. "Be all things to all men". The route is easy, but it's headed in the wrong direction. Like Paul, we mustn't "handle the Word of God deceitfully". And taking things out of it is no less deceptive than putting things into it. He didn't shun to declare "the whole counsel of God". We mustn't either.

The better way to solve this problem is also the harder way. We must keep our doctrine in its Biblical context. When we do this, we'll have "the truth according to godliness".

Let me illustrate my point by citing three doctrines over which believers are apt to fight and to become quite ugly. Taken abstractly, they may well result in sin. But taken in their Biblical contexts, they can do nothing but promote godliness.

Let's begin with Christology or the doctrine of Christ. Its fullest treatment is found in Philippians 2:5-11:

What is the doctrinal content of these verses?

These are primary to the faith. We must "abide in the doctrine of Christ"--says II John 9--if we're to "have the Father and the Son". Clarifying this doctrine produced many problems in the Early Church including severe persecution. It needed to be clearly stated. But the animosity might have been reduced had it been put in its Biblical context. What is that? "Let this mind be in you which was also in Christ Jesus..." What "mind"? The "mind" that "humbled" itself and became a "servant". Had the Orthodox Christians been meek and patient, they might have won the heretics back to the Faith. But they were not. And did not. Their doctrine made them vicious. Why? Not because it was false, but because it was taken out of its Biblical context.

Let's turn next to Soteriology or the doctrine of salvation. Of its various subsections, none is more apt to produce ugliness in its advocates than Election. It is summarized in I Corinthians 1:26-29:.

What is the doctrinal content of this passage?

This is one of the key doctrines of Calvinism. It is a true doctrine. But, it has made many of us quite obnoxious. It disrupts fellowship; it creates pride; it leads us to despise believers who don't get it. But is this why it was written? Did the Apostle teach Election it to boost our ego? Or to make us "feel special"? Look at the context. Why did Paul write it? He tells us in v.29: "That no flesh should glory in His presence". In other words, when we put the doctrine of election into its Biblical context, it makes us the humblest of people. What it means is this: The Elect are "foolish, weak, base, despised, and nothing".

We Calvinists are not an elite unit of crack saints; we're the losers, the flops, the big fat zeroes! This is what the doctrine of election teaches--if it's understood Biblically.

One more: Eschatology or the doctrine of last things. This is not a big issue in our church, but many believers are ready to lambaste and to exclude anyone who differs from them on it. I John 3:2-3 provides a fine summary:

The doctrinal content is this:

We should firmly believe these articles of faith. But we mustn't become proud of our knowledge or condescending toward those who don't have it. Why not? Because it was written so that we would "purify [ourselves] even as He--Christ--is pure". Eschatology must sanctify us now. It must, therefore, stir in us a love for erring brethren, a desire to meekly teach them, and--that failing--a willingness to live with them if they never learn better.

My survey has been selective, not exhaustive. However, it should suffice to indicate how we're to think about doctrine and how it can promote our godliness. And must do so.

And so, if doctrine is important and if it must be understood within its Biblical context, what is our duty? Peter tells us:

"Gird up the loins of your mind".