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The article presents a detailed and decisive answer to one of the most critical theological questions: Who is Jesus Christ? The answer distinguishes Christianity from modern liberalism at the deepest level, for the person of Christ is the foundation of the Christian faith. If Jesus is merely a model human or a spiritual innovator, as liberalism claims, Christianity collapses into a moralistic philosophy. But if Jesus is the divine Savior, as Christianity affirms, then He is the object of faith, the center of all redemptive hope. This fundamental difference creates two entirely separate religions.
Jesus: The Object of Faith, Not Merely the Example of Faith
From the earliest records of the New Testament, Jesus is not presented as a Christian Himself or merely as an exemplar of faith in God. Rather, He is the object of Christian faith. Paul did not teach that we are to trust God in the same way Jesus did. He taught that we are to trust in Jesus Himself (Galatians 2:20). The entire Christian message rests on faith in Christ, not merely imitation of His life.
This distinction is already clear in the earliest Christian preaching. Paul “received” this gospel (1 Corinthians 15:3), meaning it predates him. It was not a Pauline innovation but a core truth of the apostolic message. The earliest Christians did not become followers of Jesus because of His ethics but because of what He had done for them—dying for their sins and rising again (Romans 4:25). Christianity is not imitation of Jesus but salvation through Him.
Jesus’ Own Claims Support His Deity
This faith in Christ is grounded not only in apostolic interpretation but in Jesus’ own self-understanding. He did not merely point to God; He identified Himself as the way to God (John 14:6), as the Lord of the Sabbath (Mark 2:28), and as the final Judge (Matthew 25:31–46). These claims, found across the Synoptic Gospels and the Gospel of John, exclude any view of Jesus as merely a moral teacher. His words and actions testify that He saw Himself not simply as a prophet or servant of God, but as the unique Son of God, possessing divine authority and identity.
Attempts by liberal theology to isolate a “historical Jesus” stripped of supernatural claims have failed repeatedly. There is no credible way to separate the ethical Jesus from the supernatural one. Every Gospel source—even those considered earliest and most “primitive”—presents a divine, miracle-working Messiah whose very identity and mission were inseparable from His supernatural authority.
Jesus Was Sinless and Without Religious Need
Another reason Jesus cannot be reduced to an example for religious life is that He had no consciousness of sin. Whereas Christianity is fundamentally a religion for sinners (Romans 3:23), Jesus exhibited no sense of personal guilt, confessed no sin, and instructed others without ever joining in their repentance (Hebrews 4:15).
Modern liberal theology, grounded in evolutionary optimism and relativistic ethics, is uncomfortable with the concept of absolute sinlessness. But the Jesus of the New Testament stands apart from fallen humanity. His lack of sin, far from distancing Him, qualifies Him as the perfect Lamb of God (John 1:29)—able to take away the sins of others because He had none of His own. His religious experience was not that of a sinner seeking God but of the Son communing with the Father, a relationship of perfect harmony.
This also explains why Jesus is not and cannot be a “Christian” in the technical sense. Christianity is a means of overcoming sin through Christ; Jesus, having no sin to overcome, was not a “Christian” but the One whom Christians trust. Just as God is the object of religion but is not Himself religious, Jesus is the object of Christian faith but not a Christian.
The True Example of Jesus
Nevertheless, Jesus is a moral and spiritual example—but not in the sense liberalism suggests. He is not merely the pioneer of a new religious consciousness. He is the sinless Son, whose life of devotion, purity, humility, and love reflects the character of God Himself (Philippians 2:5–11). He is the pattern for how Christians ought to live, not in their own strength, but in the power of His Spirit.
Jesus’ ethical teachings—such as the Sermon on the Mount—are not stand-alone principles but expressions of a regenerate heart. They demand a transformation that only comes through the new birth (John 3:3). His life must be followed, but it must first be trusted—for only through His death and resurrection can one enter the life He models.
Jesus Is a Supernatural Person
All four Gospels and the apostolic writings portray Jesus as a supernatural Person, not merely extraordinary but divine. His miracles, authority over nature, power to forgive sins (Mark 2:5–10), and resurrection all testify to this reality. Even His title “Lord” (Greek: Kyrios) was the Septuagint’s translation of Jehovah, indicating the early church’s recognition of Jesus’ divine identity.
The supernatural nature of Christ is not a later theological addition. It is woven into the fabric of the New Testament. The resurrection, for instance, was not a vague experience of spiritual presence but a bodily event witnessed by many, launching the Christian movement (Luke 24:36–43; Acts 2:24–32). The supernatural is essential to Christ’s identity.
Liberalism Denies the Supernatural Christ
In contrast, modern liberalism denies the supernatural, reducing Jesus to the highest expression of human potential. For liberals, “Jesus is God” often means only that He exemplifies the divine potential in humanity, or that He represents the apex of moral development. This is a redefinition of both “Jesus” and “God.”
Moreover, liberalism often uses traditional language deceitfully. It may affirm Christ’s “divinity,” but the meaning behind such affirmations is radically different. To say “Jesus is God” while redefining “God” as the collective moral consciousness or universal Spirit is dishonest, especially when the listener assumes a biblical definition of deity.
This redefinition is more dangerous than open denial. It keeps the words of Christianity but empties them of their meaning, misleading the church and the world. Liberalism in evangelical clothing is thus more insidious than honest skepticism.
The Deity and Humanity of Christ
The New Testament presents Jesus as fully God and fully man. The church’s historic confession, affirming two natures in one Person, faithfully reflects the scriptural witness. Christ was weary and thirsty, yet He was the eternal Word who made all things (John 1:3, 14). He was tempted, yet without sin (Hebrews 4:15). He died, yet rose in power (Romans 1:4).
This hypostatic union—the personal union of divine and human natures in Christ—is not speculative theology but a necessary summary of biblical revelation. Errors on either side—denying His deity (as in liberalism), or His humanity (as in early heresies)—distort the gospel. Only a Savior who is both God and man can reconcile God and man.
The Necessity of Miracles
Liberal theology rejects miracles, claiming that faith can persist without them. But this is a fatal error. Without miracles, especially the resurrection, there is no salvation. If Jesus remained dead, the Christian faith is false (1 Corinthians 15:17). His miracles are not decorative flourishes; they are the decisive actions of God breaking into a sinful world to redeem it.
To accept Jesus’ ethics while rejecting His miracles is intellectually dishonest. The very authority behind His ethics is grounded in His identity. If Jesus is not divine, then His moral demands—so radical that they require total surrender—are either delusional or tyrannical.
Miracles do not undermine science; they are exceptions for a purpose, performed by the very God who authored the natural order. The resurrection, in particular, is the capstone miracle, validating Jesus’ claims and inaugurating the new creation. Without it, Jesus is a martyr; with it, He is the risen Lord.
Conclusion: Two Religions
The contrast is total. Liberalism regards Jesus as a moral guide, the highest human. Christianity worships Him as the Son of God, the eternal Logos made flesh, who bore our sins and triumphed over death.
Liberalism says: Jesus shows us the way.
Christianity says: Jesus is the way (John 14:6).
Liberalism makes Him an inspiring memory.
Christianity makes Him a living Savior.
Liberalism trusts in itself.
Christianity trusts in Christ alone.
These are not two versions of one religion. They are different at every point: in their source of authority, their understanding of God and man, their assessment of sin and salvation, and above all, in their view of Jesus Christ. The church must choose—clearly and courageously—whom it will follow.
“Who do you say that I am?” (Matthew 16:15)
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About the Author
J. Gresham Machen (1881–1937) was a prominent American theologian and New Testament scholar, known for his staunch defense of orthodox Christianity against the rising tide of theological liberalism in the early 20th century. His works continue to be influential among conservative Christian scholars and lay readers alike.
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I will not become a thorn in your side; it is not my intention to be argumentative. It is my aim to understand your perspective as a Christian. This will be my last attempt to do so.
I wonder if you would agree with these statements?…Jesus is neither liberal or conservative. He transcends these concepts, His essence is too holy, His teachings too powerful, yes, too supernatural to be contained in either box constructed by human philosophy.
Liberalism, as a construct, is not anti-Christian. It themes of social justice, equality, autonomy are not incompatible with Christianity. Instead, they are more consistent with the Biblical concept of freewill. But, because its tenants are not inspired by God, Liberalism is prone to arrogance and moral indifference, so that under it’s more extreme influence, societies often become so bloated with indulgence that they collapse.
Likewise, Conservatism is not anti-Christian in and of itself. It’s reliance on faith, family and gender norms mirror New Testament teaching. However, Conservatives tendency to criminalize consensual sexual immorality, to emphasize outward displays of pious virtue while neglecting Christ given mandates to bind up the wounds of the poor and the sinful, to feed the hungry–not only in spirit, but to attend to the actual physical hunger and human needs of clothing and shelter, is at best shortsighted and at worst Pharisaical.
I would assert that both Liberalism and Conservatism are mixed bags. If we reach into either bag we are just as likely to pull out a snake as we are to pull out a fish. As Christians, we should separate the wheat from the chafe from human philosophy–and look to God for good gifts and guidance.
God’s blessings.
Thank you for engaging thoughtfully, and for doing so with a respectful tone. You raise important points deserving of a clear response rooted in scripture and sound doctrine.
We fully agree that Jesus transcends modern political categories. He is not shaped by human ideologies—liberal or conservative—but stands in sovereign authority over all worldviews as the incarnate Son of God (John 1:14; Colossians 1:15–17). That said, the claim that “Jesus is neither liberal nor conservative” often serves, in practice, to blur essential distinctions that scripture demands we make. While Christ transcends our categories, He also judges them. It is not neutrality He models, but holiness (Hebrews 7:26).
You state that liberalism “is not anti-Christian,” citing themes of social justice, equality, and autonomy. But this depends entirely on how these terms are defined. Biblical justice is grounded in God’s law, not modern theory (Micah 6:8; Psalm 19:7–9). Equality, in scripture, refers to our shared status as sinners before God (Romans 3:23) and the universal offer of salvation in Christ (Galatians 3:28)—not the leveling of distinctions rooted in divine order (e.g., gender roles, family structure). And autonomy, if understood as the right to define one’s own morality or truth, is precisely what the Bible condemns (Judges 21:25; Jeremiah 17:9).
Liberalism, as a modern movement, is not simply a mixed bag—it is a worldview fundamentally shaped by Enlightenment humanism, moral relativism, and a rejection of supernatural revelation. At its core, it often elevates human desire over divine authority, particularly in the areas of sexual ethics, the nature of truth, and the exclusivity of salvation through Christ. Thus, while a liberal might affirm selective biblical themes, liberalism as a system cannot be reconciled with the gospel. Its occasional overlap with Christian compassion (e.g., concern for the poor) does not change the fact that it proceeds from a different source and aims toward a different end (2 Corinthians 6:14–17).
You rightly observe that conservatism too is flawed. We do not defend conservatism as a perfect reflection of Christianity. Yet biblical Christianity will often align more closely with certain conservative principles—such as objective morality, family structure, and respect for divine order—because those principles echo the created reality and moral law God has revealed (Genesis 1:27; Romans 1:18–32). However, if conservatism becomes legalistic, nationalistic, or dismissive of mercy and justice, it too strays from Christ (Matthew 23:23).
You mention that both systems contain both fish and snake. We would suggest that while this metaphor captures the complexity of human ideologies, it does not absolve us from evaluating the root. Jesus asked, “Do men gather grapes of thorns, or figs of thistles?” (Matthew 7:16). Systems grounded in truth will bear different fruit than those grounded in rebellion. The wheat and chaff analogy, which you reference, is also instructive—but it was Jesus, not we, who warned that chaff will be burned (Matthew 3:12). The task of discernment is not to create hybrids, but to expose error and cling to what is good (Romans 12:9).
Finally, your appeal to “look to God for good gifts and guidance” is one we wholeheartedly affirm—but we must be clear: God has spoken definitively in His Word. Truth is not discerned through synthesizing ideologies but through submission to scripture (2 Timothy 3:16–17). The church is not called to reconcile Christ with liberalism or conservatism, but to proclaim Christ crucified and risen, and to conform all human thought to His Lordship (2 Corinthians 10:5).
Jesus is not a negotiator between warring human factions. He is the King of kings, and His kingdom is not of this world (John 18:36). He calls us not to harmonize with worldly systems, but to die to them (Galatians 6:14) and follow Him in truth, holiness, and obedience.
In Christ alone,
The Editors