The Lie of "Liberal" Theology

A Reading Assignment
by Phil Johnson



iberal is such a benign-sounding term. The word itself means generous, open-handed, large-hearted, charitable. The synonyms commonly used to describe radical ideologies reverberate with positive overtones: "latitudinarian," "progressive," "forward-looking," "free-thinking." And the antonyms are all Scrooge-like words—"miserly," "bigoted," "narrow-minded," "reactionary."

Those semantic connotations disguise the true nature of liberal theology. When Christian doctrine is subjected to liberalizing influences, the inevitable result is a profoundly destructive drift that weakens churches, breeds skepticism, and quickly trades away the gospel for a differently-nuanced message. The long view of church history provides ample proof of that.

Church history? But all the liberal-minded Christians I know insist their ideas are fresh and constructive.

Yes, of course they do. Reading their blogs and books, you might get the impression they have discovered a point of view no one ever thought of before. Liberal thinkers always make that claim. But in the world of ideas there truly is nothing new under the sun (Ecclesiastes 1:9)—certainly not liberalism.

The mind-set of postmodern neo-liberalism is as old as Rehoboam, who "abandoned the counsel that the old men gave him, and took counsel with the young men who had grown up with him" (2 Chronicles 10:8). Many of the core tenets of post-enlightenment liberal religion would be familiar to any first-century Sadducee (Acts 23:8). And the strategy by which today's neo-liberals have gained so much influence among evangelicals is straight from the same play-book every false teacher, sower of tares, and wolf in sheep's clothing has used since the apostolic era.

Quasi-christian heretics and skeptics claiming to be people of faith are relentless in their efforts to creep into the household of faith unnoticed (Jude 4). After all, the most effective way to inject heterodox teachings into the church is secretly (2 Peter 2:1).

That is a vitally important point to keep in mind. Rank unbelievers and open antagonists who assault the church head on have never managed to do much damage to the cause of truth. (On the contrary, the church usually gains purity and power under the pressure of open persecution.) But the worst blows to the advancement of the gospel always come from people within the visible church—usually leaders and influential teachers.

They'll insist they believe in evangelical principles, but they won't actually preach the gospel without abridging or modifying it somehow. They're just trying to keep up to date, they assure us—even as they undermine the very foundations of faith.

That, of course, is the whole gist of liberal religion, and it is a thousand times more dangerous than open opposition to Christianity.

That's awfully harsh language. Is it really fair to suggest that liberal-minded Christian leaders in these postmodern times are bent on theological mischief? Many of them say they are committed evangelicals.

Again: of course they do. But it's a serious mistake to imagine that false teachers of any stripe would lay out their real agenda in plain terms. Scripture expressly warns us not to entertain such naive expectations (2 Corinthians 11:13-15).

The contemporary evangelical movement generally ignores (and in some cases openly spurns) such warnings. As a result the movement is in dire peril.

This month's 9Marks eJournal analyzes the subtleties and dangers of liberalism—especially the quasi-evangelical neo-liberalism currently vying for control of the evangelical movement. You must read this issue of the journal. Print it out, download it to your Kindle, or have someone read it to you.

Full disclosure: I wrote an article for the issue. Carl Trueman's article is short but potent. I also loved Jonathan Leeman's article. There are many such highlights—but the entire journal is must-read material. Take some time with it.

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