Regeneration and reformation.
Regeneration and reformation.
A brief word on salvation and the “social dimension of sin.”
In Millard J. Erickson’s lengthy discussion on the doctrine of sin in his work on Christian Theology, he spends an entire chapter examining what he calls the “social dimension of sin.” This, as Erickson sees it, is necessary since the majority of believers are conditioned to only think of the evils of sin in individualized terms. Evangelicalism has, by and large, laid considerable stress on every human being’s personal responsibility to respond in repentance and belief to the preaching of the gospel. This mode of proclamation is, to be sure, in keeping with the apostolic method. However, one must not neglect to consider the composite nature of sin in the world, writ large. “As evil as is the devil, so also is this world,” Erickson notes, “which is the very embodiment of all that is corrupt and which defiles those who come under its control and influence” (588).
Throughout Scripture, “the world” is often demarcated as the particular epitome of all that is antagonistic and antithetical to the kingdom of light and holiness which the Christ of God is sent to usher in (1 Pet. 2:9; Col. 1:13). It is a system of structures and spiritual forces which are marshaled to conflict with the upright purposes of God. “The world,” Erickson says, “represents an organized force, a power or order that is the counterpoise to the kingdom of God” (588). This earthly order is, of course, under the dominating influence of “the prince of the power of the air,” that is, the devil (Eph. 2:2; 1 John 5:19). Evil’s amassing of insidious ranks can very often instill in one a pessimistic, even defeatist outlook on this present life.
To counter such thoughts, Erickson notes three distinct persuasions which influence how one expects the kingdom of this world to be overrun — namely, regeneration, reform, and revolution. It must be said that the latter of this supposed solution to the social dimension of sin is largely untenable with Scripture, especially if there is violence involved. The Christian perspective on redeeming the world from its enslavement to sin is, to be sure, a composite of efforts in regeneration and reformation. Individuals must be approached with the good news of God’s kingdom, which accepts every sinner who repents and believes (Mark 1:15). Likewise, the strongholds of sin and darkness are bigger than merely the corrupted wills of individuals.
For the salvation of both, the church and its adherents are compelled to look elsewhere for hope — namely, to look to God’s Christ, who by his own death has already overcome this world and and its overlord (John 12:31; 16:33). If one hopes to renovate the world through either evangelism or socio-political reform, such hopes are only effectual as they are tethered to “he whom God has sent” (John 3:34).
Works cited:
Millard J. Erickson, Christian Theology, 3rd edition (Grand Rapids, MI: Baker, 2013).
This brings up the excellent question of, 'How do we call the world to Christ?' Is there a call that is in some sense corporate rather than individual?
For example, is there any validity to something like the Baptism of Vladimir making all of the Russians Christians? It isn't easy to fit into our worldview but it also isn't easy to call the entire Eastern Orthodox faith pagans. Not sure where you stand on a question like 'household baptisms' but doesn't a body follow its head? And if so, what is it that WE ought to do to call the world to Christ?