Let's clear something up before I go on: having an "agenda" is not a bad thing. Anyone who has ever been in a meeting knows that an agenda keeps the meeting from lasting forever and also keeps the meeting facing some goal. Listen: I know that a lot of people frequently use the word "agenda" to mean "an underlying often ideological plan or program", and intend it to imply some evil motive. I don't intend it that way. When I say that someone has an agenda, simply read it to mean that I think this person does what they are doing intentionally. That is to say, they have thought about what they are doing and choose to do it for specific reasons.
God willing, we should all have an agenda. God willing, we all have the right agenda. Don't get all squirrelly because I say someone has an agenda.
So in any discussion where someone is using an agenda and part of that agenda is "Jesus Christ" -- either as an end or as a means -- I wonder if anyone considers the complex matter of Orthodoxy? I ask this because when this matter comes up, it seems like it always causes a wicked stir. For example, someone might say, "I admire Pope John Paul II as a Christian leader of historic proportions," and someone else might ask, "I am unaware that praying to Mary 'Possess my soul, Take over my entire personality and life, replace it with Yourself, Incline me to constant adoration, Pray in me and through me, Let me live in you and keep me in this union always,’ was actually 'Christian'. What do you mean by 'Christian'?"
Now think on this: the second person not saying that this Pope did nothing of any geopolitical "good". The question being posed is one of orthodoxy, in the same way, for example, that the men at Nicea posed the question of orthodoxy to Arius. The question is not a matter of political usefulness or even humanitarian usefulness. The question is whether the Gospel is being preached when the spiritual things otherwise hidden were brought to light.
What seems to come up quite often is this: apparently, that question is irrelevant -- or perhaps it is actually the wrong question to ask at all because of other mitigating factors. Some people advocate that there is no right way to determine orthodoxy because of the state of the church; others advocate that the demand for orthodoxy is itself a flawed pursuit because it is abstracted from the good works in evidence. In that, we should be able to call John Paul II, or Bono, or Mother Theresa, or Johnny Cash, or TD Jakes, or Oprah, or the Apostle Paul all "heroes of the faith" because their work was done in some orbit around the center-bound name of Jesus.
Yet it never fails to upset the advocates of this position when one asks anyway, "well, I happen to personally know a fellow who spent 2 years in South America as a missionary building hospitals and teaching school to children -- but he was a missionary for the Latter Day Saints. Is he a Christian hero also?" If you're lucky, after you sort through all the hyperbolic rhetoric that comes back, you might find the retort, "oh heavens -- he's not even a Trinitarian. That's a stupid example." If you're not as lucky, you'll find a respected Seminary President who gives your question the high-brow pish-tosh, as if Joseph Smith never renounced all of Christendom as abhorrent to God, declaring himself and his golden tablets the only true prophetic utterance.
Or worse: what if someone has made the work of the Cross merely into a means of making money, or making himself important or popular?
All of these questions are matters of orthodoxy -- that is, matters of what is and is not "the Gospel", what is and is not the Good News of Jesus Christ. So if someone finds the cure for cancer and gives it away for free, and dies a beggar for doing so, he may have done something historically, ethically exceptional. If someone takes a high-profile stand that flies in the face of both Capitalism and Socialism but it is actually the right moral stand, Amen. But let's not confuse that with Christianity -- which is discipleship to Christ for the sake of the cross and the Gospel.
To be a disciple of Christ for the sake of the Cross and the Gospel means that we are actually referring to "Christ", "Cross", and "Gospel." That is: we are referring to that real person and those real things which are the ones which do all the unbelievable things we say they do. If we say "cross" and we mean a piece of jewelry, or "Gospel" and we mean a kind of campy folk music, we are not talking about truth but rather mere fashion. But when we are talking about truth, Orthodoxy -- that is, conformity to the faith delivered once for all time to the saints -- has to matter. Conformity to that cannot merely be on the agenda: it has to be the the actual agenda, the singular objective and only check-box.
Especially, since it needs to be said, when we're talking about the men who lead the church both by proxy and by example.