The litmus test of spirituality

Several years ago, a well-known and highly controversial televangelist predicted that Fort Worth, Texas, would become “the revival capital of the world.”  (The fact that this individual lived in Fort Worth is beside the point.  Far be it from me to suggest a conflict of interest!)

However, far from being the revival capital of the world, Dallas/Fort Worth is fast becoming a casualty ward for damaged and disgraced preachers.  According to the Christian Post, more than a dozen North Texas pastors from some of the largest and most influential churches in the country have resigned or been fired since June, 2024 due to allegations of abuse, sexual misconduct, or moral failure.

Sadly, this is nothing new and is by no means confined to the Dallas/Fort Worth metroplex, or indeed, to the church in America.  Moral failure of one sort or another has plagued the church ever since Ananias and Sapphira conspired together to lie to the apostles and to secretly retain some of the proceeds of the sale of their property (Acts 5.1-10).

But the question is, what to do with a person who is caught in an act of wrongdoing?  Form a circle of judgment and cast stones of condemnation, or, like Jesus, reveal a pathway of repentance and restoration? (John 8.3-11).  The conundrum we face, however, is that in our zeal to uphold God’s righteousness, we often shoot the wounded and eliminate our own soldiers from the battlefield. 

A case in point is the story of the Egyptian Christian monk, St. Anthony the Great:

On one occasion a brother in a monastery was falsely accused of sexual sin, so he arose and went to see Father Anthony.  The brothers also came from the monastery to correct him and bring him back.  They began to berate him, saying, “You committed sexual sin,” but he defended himself and denied that he had done anything of the kind.

Another elder, Father Paphnutius Kephalas, happened to be there, and he told them this parable: “I saw on the riverbank a person buried up to his knees in mud, and some men came to give him a hand and to help him out.  But in trying to help, they pushed him further down into the mud, up to his neck!” Hearing this parable, Father Anthony said, “Here is a real human being, who can care for souls and save them.”

All those present were pierced to the heart by the words of the elder and they prostrated themselves before the brother.  Then, comforted by the elders, they took the brother back to the monastery.   

What a graphic illustration of human clumsiness!  In trying to do what we think is right and bring correction to others, we end up pushing them deeper into the mire of misery and despair!

If you think you are spiritual …

What is the evidence that a person is spiritually mature, conformed to the image of Christ in thought, word, and deed?  In his letter to the churches of Galatia, the apostle Paul outlines what is, in his estimation, the litmus test of spirituality.

“Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Gal 6.1).

This sentence is absolutely loaded with spiritual insight, so let’s unpack it carefully, line by line. 

1.     “If a person is overtaken in a trespass.”

This is all encompassing: any person, at any time, in any place, committing any kind of trespass.  The word ‘overtaken’ means to be caught unawares or taken by surprise.  The word ‘trespass’ means a fall besides, and indicates a false step, a slip or lapse, a blunder.   

2.     “You who are spiritual.”

In chapter five, Paul exhorts believers to “walk in the Spirit,” or to “lead lives that are controlled by the Holy Spirit.”  This spiritual maturity is evidenced by the way in which believers treat those who are overtaken in a fault, or fall short of God’s standards.  

3.     “Restore such a one in a spirit of gentleness.”

The word ‘restore’ means to repair, to restore to a former good condition, to prepare, to fit out, to equip.  The word has a variety of applications in Greek literature including reconciling factions, setting bones, putting a dislocated limb into place, mending nets, manning a fleet, and supplying an army with provisions.  In the present context the word means “to provide what a person needs in order to restore them to good health and equip them for active service.”   

4.     “Considering yourself lest you also be tempted.”

The word ‘consider’ means to look attentively at, to keep a sharp watch on.  The adage, “There goes I, but for the grace of God” encapsulates the humility with which believers are to deal with those who have been overtaken in a trespass.    

The measure of our spirituality is our willingness to get involved in the lives of our brothers and sisters who have been ensnared by sin, and effect deliverance and restoration through the power of the Holy Spirit!

The Good Samaritan

In essence, the parable of the Good Samaritan (Luke 10.25-37) is a lesson in non-judgmental intervention.  The Samaritan did not know if the man lying naked and bleeding on the side of the road was an innocent victim, or if he had been careless and foolish and had somehow contributed to the situation in which he found himself.  Frankly, the Samaritan did not care.  All he was concerned about was getting the poor man to a safe place where he could be cared for and restored to health.

The Scripture says that when the Samaritan saw the man, he was “moved with deep compassion and pity.”  No judgment here.  Just compassion.  And notice the level of the Samaritan’s investment in the man’s recovery.

He washed the man’s wounds with his own oil and wine, and covered them with his own bandages; He transported the man to an inn on his own donkey; he took personal care of the man throughout the night; and the next day he paid the innkeeper for the man’s ongoing care and accommodation with his own money.

No doubt the Samaritan’s robes were soiled with the man’s blood and sweat, and tainted with his wretched odor.  This was not a case of pastoral care and counselling support via Zoom.  This was getting up close and personal.  As the story of the Samaritan demonstrates, dedicated involvement means getting your hands dirty! 

If we confess our sins

The apostle John also promises forgiveness and restoration for those who have sinned or fallen short of God’s standards. However, it is predicated on the act of confession:

“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1.9).

Confession is more than just an admission of guilt.  The Greek word ‘homologeo’ literally means to say the same thing as; that is, to assent, accord and agree with.  In this context, it means to “say the same thing about our sins that God says.”  Such a response does not come naturally to us.  Our tendency, as human beings, is to justify our actions, rationalize our behaviour, and deny all responsibility.  To sow fig leaves together to cover our nakedness (Gen 3.7).

It takes the revelation and conviction of the Holy Spirit to bring us to repentance — a change of mind or perspective concerning our sins.  Then and only then can God cleanse us and set us on the path of recovery and restoration.

Of course, restoration is only possible if a person is willing to engage in the recovery process.  Even as great a leader as the apostle Paul was unable to restore a sexually immoral member of the church at Corinth due to his recalcitrant attitude (1 Cor 5).  

But to the accused and contrite of heart, a spiritually-minded person would say, “Neither do I condemn you; go and sin no more … start a new life … turn around and walk in the other direction” (John 8.11).