The Ligonier Statement on Christology

In all good conscience I am happy to affirm along with its affirmations and denials.

Firstly, some introductory words from Dr. R. C. Sproul:

Who is Jesus? Nearly every adult person has formed some opinion of Jesus. These opinions may be superficial, uninformed, or downright heretical. The truth about Jesus, not mere opinion, matters . . . and it matters eternally.

Those who bear the name Christian profess to follow Christ as His disciples. They hold a Christology—a doctrine of Christ—that reflects their view of Christ. This Christology may be articulated implicitly or explicitly. It may represent the depth of biblical revelation and historic Christian reflection on Scripture, or it may be novel and disconnected from God’s Word. But no professing Christian lacks a Christology.

Since following Christ is central to Christianity, the church has labored for centuries to proclaim the Christ of history and Scripture, not the Christ of our imaginations. In such historic statements of faith such as the Nicene Creed, the Definition of Chalcedon, the Heidelberg Catechism, and the Westminster Confession, Christians have articulated the biblical teaching on Christ.

Today these statements are often neglected and misunderstood, resulting in widespread confusion regarding the person and work of Christ. For the glory of Christ and the edification of His people, the Ligonier Statement on Christology seeks to encapsulate the historic, orthodox, biblical Christology of the Christian church in a form that is simple to confess, useful to help teach the church’s enduring faith, and able to serve as a common confession around which believers from different churches can rally for mission together. This statement is not a replacement for the church’s historic creeds and confessions but a supplement that articulates their collective teaching on who Christ is and what He has done. May Christ use it for His kingdom.

In the name of God’s Son incarnate, our Prophet, Priest, and King,

R.C. Sproul
Spring 2016

THE LIGONIER STATEMENT ON CHRISTOLOGY

We confess the mystery and wonder
of God made flesh
and rejoice in our great salvation
through Jesus Christ our Lord.

With the Father and the Holy Spirit,
the Son created all things,
sustains all things,
and makes all things new.
Truly God,
He became truly man,
two natures in one person.

He was born of the Virgin Mary
and lived among us.
Crucified, dead, and buried,
He rose on the third day,
ascended to heaven,
and will come again
in glory and judgement.

For us,
He kept the Law,
atoned for sin,
and satisfied God’s wrath.
He took our filthy rags
and gave us
His righteous robe.

He is our Prophet, Priest, and King,
building His church,
interceding for us,
and reigning over all things.

Jesus Christ is Lord;
we praise His holy Name forever.

Amen.

Affirmations and Denials

Explanatory Essay

The Guardrail of the Creeds

“While never rising to the same authority as sacred Scripture (which alone is the word of God), the ancient creeds and confessions of the Church have served the people of God through the ages as concise and precise summaries of what the Bible teaches on very vital matters. These include, amongst others, the doctrine of God, the person and work of Christ, how a man is justified in God’s sight as well as the doctrine of last things (eschatology). On today’s Dividing Line, guest host John Samson teaches on the practical value of the ancient Creeds and Confessions of the Church.”

Sound Words

is first known as the Word — the one whom the Father has sent to communicate and to accomplish our redemption. We are saved because the Word became flesh and dwelt among us.

Believers are then assigned the task of telling others about the salvation that Christ has brought, and this requires the use of words. We tell the story of Jesus by deploying words, and we cannot tell the story without them. Our testimony, our teaching, and our theology all require the use of words. Words are essential to our worship, our preaching, our singing, and our spiritual conversation. In other words, words are essential to the Christian faith and central in the lives of believers.

As Martin Luther rightly observed, the church house is to be a “mouth house” where words, not images or dramatic acts, stand at the center of the church’s attention and concern. We live by words and we die by words.

Truth, life, and health are found in the right words. Lies, disaster, and death are found in the wrong words. The Apostle Paul warned Timothy, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” [1 Timothy 6:3-5]

Later, Paul will instruct Timothy that sound words come to us in a revealed pattern. “Follow the pattern of sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.” [2 Timothy 1:13-14]

Theological education is a deadly serious business. The stakes are so high. A theological seminary that serves faithfully will be a source of health and life for the church, but an unfaithful seminary will set loose a torrent of trouble, untruth, and sickness upon Christ’s people. Inevitably, the seminaries are the incubators of the church’s future. The teaching imparted to seminarians will shortly be inflicted upon congregations, where the result will be either fruitfulness or barrenness, vitality or lethargy, advance or decline, spiritual life, or spiritual death.

Sadly, the landscape is littered with theological institutions that have poorly taught and have been poorly led. Theological liberalism has destroyed scores of seminaries, divinity schools, and other institutions for the education of the ministry. Many of these schools are now extinct, even as the churches they served have been evacuated. Others linger on, committed to the mission of revising the Christian faith in order to make peace with the spirit of the age. These schools intentionally and boldly deny the pattern of sound words in order to devise new words for a new age — producing a new faith. As J. Gresham Machen rightly observed almost a century ago, we do not really face two rival versions of Christianity. We face Christianity on the one hand and, on the other hand, some other religion that selectively uses Christian words, but is not Christianity.

How does this happen? Rarely does an institution decide, in one comprehensive moment of decision, to abandon the faith and seek after another. The process is far more dangerous and subtle. A direct institutional evasion would be instantly recognized and corrected, if announced honestly at the onset. Instead, theological disaster usually comes by means of drift and evasion, shading and equivocation. Eventually, the drift accumulates into momentum and the school abandons doctrine after doctrine, truth claim after truth claim, until the pattern of sound words, and often the sound words themselves, are mocked, denied, and cast aside in the spirit of theological embarrassment.

As James Petigru Boyce, founder of The Southern Baptist Theological Seminary, argued, “It is with a single man that error usually commences.” When he wrote those words in 1856, he knew that pattern by observation of church history. All too soon, he would know this sad truth by personal observation.

By the time Southern Baptists were ready to establish a theological seminary, many schools for the training of ministers had already been lost to theological liberalism. Included among these were both Harvard and Yale, even as Yale had been envisioned, at least in part, as a corrective to Harvard. Theological concessions in theological seminaries had already weakened the Baptists of the North. Drawing upon the lessons of the past, Southern Baptists were determined to establish schools bound by covenant and constitution to a confession of faith — to the pattern of sound words.

Confessional seminaries require professors to sign a statement of faith, designed to safeguard by explicit theological summary. The sad experience of fallen and troubled schools led Southern Baptists to require that faculty members must teach in accordance with the confession of faith, and not contrary to anything therein. Added to this were warnings against any private understanding with a professor, or any hesitation or mental reservation. Teachers in a confessional school not only pledge by sacred covenant to teach “in accordance with and not contrary to” the confession of faith, but to do so gladly , eagerly, and totally.

We are living in an anti-confessional age. Our society and its reigning academic culture are committed to individual autonomy and expression, as well as to an increasingly relativistic conception of truth. The language of higher education is overwhelmingly dominated by claims of academic freedom, rather than academic responsibility. In most schools, a confession of faith is an anathema, not just an anachronism. But, among us, a confession of faith must be seen as a gift and covenant. It is a sacred trust that guards revealed truths. A confession of faith never stands above the Bible, but the Bible itself mandates concern for the pattern of sound words. Continue reading