Have you ever heard someone say they don't need all that book learning and theological study to follow Jesus? "Just give me Jesus and that's enough," they may exclaim. Such a sentiment is replete in the more liberal churches. J. Gresham Machen took such views to task. In his great Christianity and Liberalism, he denounces such beliefs as unsubstantial and contrary to real Christianity. He writes:
If religion consists merely in feeling the presence of God, it is devoid of any moral quality whatever. Pure feeling, if there be such a thing, is non-moral. What makes affection for a human friend, for example, such an ennobling thing is the knowledge which we possess of the character of our friend. Human affection, apparently so simple, is really just bristling with dogma. It depends upon a host of observations treasured up in the mind with regard to the character of our friends. But if human affection is thus really dependent upon knowledge, why should it be otherwise with that supreme personal relationship which is at the basis of religion? Why should we be indignant about slanders directed against a human friend, while at the same time we are patient about the basest slanders directed against our God? Certainly it does make the greatest possible difference what we think about God; the knowledge of God is the very basis of religion.Christianity and Liberalism was written in 1923, yet it has never been more relevant. Because the book is in public domain, you can grab a copy for yourself for free. Download it here.
How, then, shall God be known; how shall we become so acquainted with Him that personal fellowship may become possible? Some liberal preachers would say that we become acquainted with God only through Jesus. That assertion has an appearance of loyalty to our Lord, but in reality it is highly derogatory to Him. For Jesus Himself plainly recognized the validity of other ways of knowing God, and to reject those other ways is to reject the things that lay at the very center of Jesus' life. Jesus plainly found God's hand in nature; the lilies of the field revealed to Him the weaving of God. He found God also in the moral law; the law written in the hearts of men was God's law, which revealed His righteousness. Finally Jesus plainly found God revealed in the Scriptures. How profound was our Lord's use of the words of prophets and psalmists! To say that such revelation of God was invalid, or is useless to us today, is to do despite to things that lay closest to Jesus' mind and heart.
But, as a matter of fact, when men say that we know God only as He is revealed in Jesus, they are denying all real knowledge of God whatever. For unless there be some idea of God independent of Jesus, the ascription of deity to Jesus has no meaning. To say, "Jesus is God," is meaningless unless the word "God" has an antecedent meaning attached to it. And the attaching of a meaning to the word "God" is accomplished by the means which have just been mentioned…
But, the modern preacher will say, it is incongruous to attribute to Jesus an acceptance of "rational theism"; Jesus had a practical, not a theoretical, knowledge of God. There is a sense in which these words are true. Certainly no part of Jesus' knowledge of God was merely theoretical; everything that Jesus knew about God touched His heart and determined His actions. In that sense, Jesus' knowledge of God was "practical." But unfortunately that is not the sense in which the assertion of modern liberalism is meant. What is frequently meant by a "practical" knowledge of God in modern parlance is not a theoretical knowledge of God that is also practical, but a practical knowledge which is not theoretical —in other words, a knowledge which gives no information about objective reality, a knowledge which is no knowledge at all. And nothing could possibly be more unlike the religion of Jesus than that. The relation of Jesus to His heavenly Father was not a relation to a vague and impersonal goodness, it was not a relation which merely clothed itself in symbolic, personal form. On the contrary, it was a relation to a real Person, whose existence was just as definite and just as much a subject of theoretic knowledge as the existence of the lilies of the field that God had clothed. The very basis of the religion of Jesus was a triumphant belief in the real existence of a personal God.1