How does the Gospel Coalition respond to what goes against their system? Let’s plunge into the Deeper Waters and find out.
I have been reviewing my friend Dr. Matthew Bates’s excellent book, Beyond The Salvation Wars, and I saw today he left a post about how The Gospel Coalition has left a very negative review saying he teaches a revisionist gospel.
The gospel is central to Christianity. Protestants and Roman Catholics have been reflecting on and debating the gospel’s content for centuries. However, Matthew Bates argues that most of Western Christianity to date—Protestant and Roman Catholic—has completely misunderstood the gospel.
Now my first thought is that TGC has reached such a level that if they go after you, I consider that a badge of honor. Looking at his Facebook post and seeing the comments, I concluded that I was right in that. Many people are saying similar sentiments. But hey, I read books I disagree with. How about reading this review?
Reading this review reminded me of reading internet atheists who think the cosmological argument says that everything has a cause and then ask “Who caused God?” It was written by Harrison Perkins.
So let’s start.
The gospel is central to Christianity. Protestants and Roman Catholics have been reflecting on and debating the gospel’s content for centuries. However, Matthew Bates argues that most of Western Christianity to date—Protestant and Roman Catholic—has completely misunderstood the gospel.
Completely misunderstood the gospel?
Well, no.
Here is what Bates says is the content of the gospel:
The gospel is that Jesus the king
1. preexisted as God the Son,
2. was sent by the Father as promised,
3. took on human flesh in fulfillment of God’s promises to David,
4. died for our sins in accordance with the Scriptures,
5. was buried,
6. was raised on the third day in accordance with the Scriptures,
7. appeared to many witnesses,
8. is enthroned at the right hand of God as the ruling Christ,
9. has sent the Holy Spirit to his people to effect his rule
10. will come again as final judge to rule.
Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 734-747). Kindle Edition.
Which of these do classical Protestants disagree with? None. Roman Catholics? None. Orthodox Christians? None. The Gospel Coalition? None.
Since they agree on all of these, how can it be that they have completely misunderstood the gospel? The saying of the word “completely” is a problem for TGC. Had they just said that they misunderstood the gospel, that would be more understandable. For Bates, the problem is not that they have got the gospel wrong so much as they have included the benefits of the gospel as part of the gospel.
My analogy I use is from November of 2024 when whichever party you belonged to, the news would be “A new president has been elected!” A large number of people would say “This is good news!” A large number also would say “This is horrible news!” However, it would be a mistake to include Trump’s policies as part of the proclamation of him being the new president. His policies, like them or not, are a result of his being elected president.
In Beyond the Salvation Wars: Why Both Protestants and Catholics Must Reimagine How We Are Saved, Bates, professor of New Testament at Northern Seminary, claims that the traditional Protestant view of justification by faith alone and the traditional Roman Catholic view of justification by imparted righteousness, distributed through the Roman sacramental system, are thoroughly mistaken understandings of salvation. He attempts to set everyone straight.
A bait and switch has been done here. In the first paragraph, Perkins spoke about the gospel. Now he has switched it with salvation. Part of Bates’s claim is that salvation is a benefit of the gospel and not part of the gospel itself. Salvation is the response of humanity to the gospel. Bates does not disagree with justification by faith. As he says:
This doesn’t mean that justification by faith has been rejected. It means that justification by faith, while remaining a true doctrine, finds a better fit in our overall understanding of salvation within rearranged categories.
Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1070-1072). Kindle Edition. (Emphasis mine)
Finally, if we are wrong on something, should we not want to be set straight? In all of our debates, should we not listen to the other side regardless to see if we are misunderstanding? I read books by atheists and other non-Christians regularly to make sure I am getting their positions right and to see if there is something I have misunderstood in mine.
Bates’s counterproposal is what he calls the “king Jesus model” or “gospel allegiance model.” In this paradigm, he argues salvation is by faith but redefines faith as allegiance to Jesus, which is primarily about our commitment to Christ as well as social and political action. Although belief must play some role in Bates’s articulation of faith, the emphasis is squarely on our works of allegiance to Christ as the way to receive gospel benefits. Bates’s gospel and his arguments for it have several significant flaws.
He redefines faith?
It’s hard to say that this is a redefinition when nowhere in this paragraph is a definition given of faith. What is faith? Is it belief? If so, then what about James 2:19?
You believe that there is one God. Good! Even the demons believe that—and shudder.
The demons know the content of the gospel. They do know that Jesus is King. That was part of their fear when Jesus came. They knew the judge had come. This would mean that demons also know that Christians are justified by grace through faith.
If they believe that, why are they not saved?
Because they do not honor Jesus as King. They will acknowledge He is king, but they will work against His being king. A democrat today could fully acknowledge that Trump is president and believe he won the election fairly, and still decide not to support him or his policies. A Republican could have done the same with presidents like Obama and Biden.
In the social context of the Mediterranean world of Jesus, faith did indeed refer to loyalty to a cause.
Faith/Faithfulness
“These terms refer to the value of reliability. The value is ascribed to persons as well as to objects and qualities. Relative to persons, faith is reliability in interpersonal relations: it thus takes on the value of enduring personal loyalty, of personal faithfulness. The nouns ‘faith’, ‘belief’, ‘fidelity’, ‘faithfulness,’ as well as the verbs ‘to have faith’ and ‘to believe,’ refers to the social glue that binds one person to another. This bond is the social, externally manifested, emotionally rooted behavior of loyalty, commitment, and solidarity. As a social bond, it works with the value of (personal and group) attachment (translated ‘love’) and the value of (personal and group) allegiance or trust (translated ‘hope.’)
p. 72 Pilch and Malina Handbook of Biblical Social Values.
I have also written about this here.
Throughout this work, Bates says the primary reason someone would reject his new articulation of the gospel is out of blind commitment to prior confessional traditions. He asserts, “All too often denominational leaders are more committed to actions and social politics that will reinforce their brand than they are to the truth” (2). In contrast, Bates promotes himself as “striving toward a truth-based unity for the future of the church” (2). He claims that his “gospel-allegiance model seeks to expose the truth about how salvation happens according to Scripture and early Christian history” (3).
Blind commitment? I don’t think he says so at all. This is a mischaracterization and unfortunately if anything, works against Perkins since he is one who seems to hold to his own personal commitment as Bates says. There is no idea of self-reflection on this. Nothing in here says “And yes, we should be examining ourselves and our commitments and making sure we are not holding them for the wrong reasons.”
I have a personal saying that if a person cannot conceive that they can be wrong in anything, I have no reason to think that they are right in anything.
So let’s look at the three points that Perkins mentions here.
Is it true that some leaders are often more committed to an ideology than they are to truth? Who among us would say otherwise? Has every denominational leader out there has somehow avoided this human tradition?
Does Bates think he is striving towards a truth-based unity for the future of the church? Unless Perkins can somehow do mind-reading, then let us take Bates at the benefit of the doubt until we are shown otherwise. He has the well-being of the church in mind with this. Does his allegiance model hope to show how salvation takes place in Scripture and early Christian history? Again, the same problem.
The trouble is that Bates doesn’t escape his own prior theological commitments. As the endnotes show, he relies prominently on a certain strand of revisionist New Testament scholarship. At least since E. P. Sanders, there has been a revisionist trend among New Testament scholars such as James D. G. Dunn, N. T. Wright, David deSilva, John Barclay, and Scot McKnight to claim new insight that freshly demonstrates how the church has been seriously mistaken. Dismissing traditional theological arguments is nothing new within New Testament Studies. Yet dismissal of historical theology became much more acceptable during the controversy over the New Perspective on Paul over a decade ago, when N. T. Wright implied his work is the theological equivalent of a heliocentric model supposedly enlightening John Piper’s soteriological geocentrism.
Brace yourselves people. To argue his point, Bates actually cites scholars that agree with him!
Shocking! Horrid! How dare he cite people who agree with him to make his case?!
Now if this was all that Bates did in his book, I would be concerned, but he doesn’t. When I read an atheist book, I often check the bibliography first. Do they interact with those who disagree with them. I have generally found that, no, they do not. Bates does interact with disagreement. He interacts with MacArthur, Piper, Gilbert, Roman Catholic theologians, etc. He is up-to-date on the scholarship.
Also, let’s give something to TGC. It is so fascinating to see a group that wants to show the problems with the RCC position going after scholars like the above because they go against the traditional understanding that has been held for centuries. Apparently, TGC doesn’t like it if someone challenges tradition. The irony is so rich.
Bates hasn’t locked himself into any formal churchly confessional tradition. He argues that “the creeds are not a good stand-alone teaching tool about the gospel without an intervening reframing” (54). Presumably his reframing. Nevertheless, he embraces the arguments of a particular New Testament guild as the new standard of orthodoxy. This is most obvious in his chapter about justification in Galatians, where he takes the New Perspective on Paul interpretation of Galatians for granted. So, when confessional Protestants feel bruised by Bates’s accusations that they are neglecting exegesis for tradition, we need to see that he succumbs to the same problem of precommitments that he views as a fatal flaw in others.
Question for TGC. Could you know how to be saved from reading the creeds alone? No. You need the understanding of the background to them. You need the New Testament, and the Old as well. The creeds already assume you have a knowledge of what is in the New Testament and formulate it down to a simple message. That’s what creeds do.
Also, Bates does not take any position for granted. He argues for them and in previous books in this line of thinking has shown why he holds the positions that he does. If the problem is taking a position for granted, could we not say that TGC takes theirs for granted? If they say, “But we have argued in other posts for our position!” then the same applies to Bates and the objection fails. If they do take it for granted, then they have no grounds for going after Bates for doing the same.
As for feeling bruised, who really cares about how we feel about what someone says about our interpretation of Scripture? What Scripture says is the most important. Bates is challenging us instead to see if we are holding to tradition more than exegesis. Again, that TGC that takes such a strong stance against the RCC writes like this is incredible irony.
Bates presents himself as offering fresh theological structures to explain the gospel and how to receive its benefits. However, he regurgitates historically held ideas without owning them as such. According to Bates, the biblical teaching about election and justification reflects corporate rather than individual categories. He specifically labels this statement as erroneous: “The gospel includes the personal receipt of justification by faith” (56, emphasis original).
The problem for Perkins is that this is actually something that would be more sensible to the New Testament world. They were collectivists in that the good of the group was above the good of the individual. They held to a group identity of sorts, hence that Christians were supposed to identify as being in Christ.
Instead, he argues that God has predestined a group, namely those who choose to swear and practice allegiance to Jesus Christ as King, and has granted justification to that group. As he summarizes, “There is no valid scriptural basis for claiming that individual salvation truly begins with God’s predestining election of certain individuals before the foundation of the world rather than when a person responds to the King Jesus gospel with loyalty” (156). Individuals by their unbound free will must choose to become part of that group elected to receive salvation.
Actually, this is secondary. The real position is that God has predestined an elect one in Jesus the King. With the ancient mindset of group identity and not individualism, group identity makes more sense here.
This structure of election (perhaps uniquely applied also to justification) reflects a classic Arminian argument. It isn’t new, though it is selective. He follows some, but not all, historical Arminian arguments in claiming that faith itself (redefined as personal allegiance) is credited to us for the righteousness of justification, not Christ’s active and passive obedience imputed to us.
Ooooooh. Arminian arguments! *Shudder* Again, the irony here of a group that goes against the RCC going after someone for holding to a different tradition is rich. Unfortunately, they don’t understand Bates’s position. Bates is saying that our justification comes by trusting in Christ who did live that perfect life and by identifying with Him as our King, his obedience is imputed to us.
I’m not so much concerned that Bates is wrong by arguing Arminian positions (though I think he is) but that he’s rearticulating historically Arminian theological structures while claiming to argue for fresh, strictly exegetical positions that supposedly transcend any historical Protestant or Roman Catholic bounds. Bates seems either not to know the relevant historical theology or to assume his readers are unfamiliar with the history of these debates. I fear that a little of both is true.
They transcend Protestant or Roman Catholic bounds? How? It would need to be shown that Bates falls outside of both positions and it hasn’t been shown. Look again at the ten points of the gospel. Which does Bates deny? None of them.
Yet Bates diverges from the entire Western Christian tradition in its Protestant and Catholic understandings by positioning himself as consciously anti-Augustinian. For example, he affirmingly summarizes Justin Martyr as he rejects the idea “that we have inherited a sin nature from our parents that leaves us in total bondage” (132, emphasis original). Thus he discards the doctrine of original sin.
All Bates did was summarize what Justin Martyr said. His point was arguing against infant baptism. Note Perkins. You can summarize what a position is without agreeing with it. Also, in response to Joshua Neilsen on the post by Bates on Facebook, he says:
I don’t have time today to nuance my positions (it might take another book!) but I’ll say that I definitely affirm prevenient grace and that, contrary to the review, I affirm original sin. I favor the Eastern articulations for original sin (that tend to stress recapitulation) rather than Western (as part of our nature as passed on through intercourse via concupiscence).
Moving on:
Against Augustine, Bates also minimizes the discussion of grace at the beginning of or throughout the Christian life. He explicitly rejects the idea that “God must act alone in giving pre-faith assistance via regeneration” (169). According to Bates, “One opts to undergo baptism to be reborn because she or he has seen a more enlightened way and wants forgiveness and a new lifestyle. Regeneration or rebirth is what happens after we have seen enough of the light that we choose to believe, repent, and be baptized while expressing fidelity” (131, emphasis original).
Once again, amusing that Bates is going against the tradition of Calvinism. If you hold to Calvinism, this is convincing to you. If you don’t, it is not. In other words, this is only preaching to the choir.
Bates’s gospel amounts to us working our way into heaven, tinged with the prospect of forgiveness. He announces,
The gospel is not individualized justification by faith. Rather, the gospel is the power of God for salvation, because it announces the reign of Jesus as king. . . . He is the justified one who lives by allegiance so that we can be justified by allegiance too, and in so doing tap into his resurrection life.
The fact that Perkins speaks about working our way into heaven shows that he does think the gospel is about how we get to heaven instead of that Jesus is King. This is the kind of thinking I argue against regularly. It makes the goal of the gospel to be only what happens after you die instead of what is relevant to the world right now. Of course, hypothetically, he could be right on this, but this argument amounts to, “This position is wrong because it disagrees with my position which is right.” In essence, circular reasoning.
None of this also means that we work our way into righteousness hoping for the prospect of forgiveness. If anything, historically, Calvinists had a need to know they were elect by the works that they did. Christian proclamation has never had a problem with good works. Bates’s position here is classical. We do not do good works to hold allegiance to Jesus. We do good works because we hold allegiance to Jesus.
Notably, in Bates’s gospel, we receive justification by performing the same actions as Christ, stressing Christ as exemplar rather than Savior. If faith is justifying for Christ and for us in the same way, Bates’s model of salvation diminishes—if not displaces—Christ’s role as the mediator who saves his people.
False on all counts. We receive justification by trusting in the work that Jesus already did on behalf of humanity. Perkins has thoroughly misunderstood his position. In doing so, he is actually backing his claim about people strongly holding to their traditions prior.
At times, Bates invokes part of the Roman Catholic structure of justification, saying, “Allegiance-based good works performed with the assistance of the Spirit are part of the basis of our final justification” (233). At other times, Bates goes further than Rome in asserting that allegiance “is the sole instrument of justification” (235). Still, he rejects Rome’s sacramental structure as a way to provide grace and emphatically focuses on our works.
They are the basis but they are not the cause. They show that we are indeed treating Jesus as king. Also, if allegiance is faith, and if allegiance is the sole instrument of justification, then faith is the sole instrument of justification. By Perkins’s own standards, Bates upholds justification by faith alone. Perkins confuses the sign of our salvation with the cause of our salvation in critiquing Bates.
Now, I have no sympathy for the Roman sacramental structure. However, I can appreciate that their sacramentalism at least intends to provide the grace that enables those works needed for final justification. In contrast, Bates seems not to have a clear outline for how grace comes to sinners. He also seems to reject the idea that one can even know which good works that we need to do for final salvation. Accordingly, he claims we cannot develop a list of universally binding commands that God expects of us.
Then I do not know what book Perkins has been reading. It doesn’t seem to be the book I read. Did they even read the book or just do a word search for keywords? Bates give a clear view. We are justified when we proclaim Jesus as the righteous King risen from the dead and as a result of our justification and salvation, we live our lives in allegiance to Him.
Beyond the Salvation Wars is theologically presumptive and often dismissive. Bates’s goal is to unite Protestants and Roman Catholics around premises of salvation. Based on his work, there’s perhaps one question we can all ask in agreement: Can Bates’s paradigm for salvation even be considered a gospel at all?
So we conclude once again at the end with TGC confusing the gospel with salvation once more, showing no real interaction with Bates’s book. TGC really needs to take a long look in a mirror at what they have become. They are quite good at saying that which appeals to their crowd, but those on the outside are more and more rejecting them. TGC has effectively becomes its own papacy.
In Christ,
Nick Peters
(And I affirm the virgin birth)
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