While having touched on the following a couple years ago, the following yet bears repeating.
Few themes are more emphasized in many evangelical/fundamentalist circles than that of effectively waging faith's battle by "putting on the full armor of God" - the "breastplate of righteousness, helmet of salvation, shield of faith, sword of the Spirit," etc. (Eph. 6:10-18).
Combat, however, is never won by the mere possession of battle armament. One must first understand the nature of the conflict as well as that of the enemy. Paul accordingly warns of the adversary's manipulative schemes ("wiles," KJV) prior to detailing the required armor and weaponry (vs. 10). Simply stated, the battle will not be open and straightforward. We shall, more often than not, be attacked through avenues and in ways little anticipated.
Given such, we frequently tend to miss the fact that the enemy's first line of attack does not usually lie in solicitations to drunkenness, immorality or even jettisoning of doctrinal orthodoxy, but rather undermining of the primacy of Christ.
Jesus himself emphasized that the Spirit's ministry would focus upon his (i.e., Christ's) exaltation and centrality (John 15:26-27; 16:13-15; cf. I Cor. 2:2; II Cor 4:5; Col. 1:18). True spirituality accordingly serves his interests and cause as opposed to our own. For reasons readily understood, this typically becomes the initial point of attack.
What then is the substitute with which the adversary normally seeks to replace Christ's primacy in the Church? As surprising as it may seem, it is we ourselves - the outworking of which assumes many forms: sectarian focus on "who and what we are" representing one common manifestation. Other forms commonly attend as well: the minister caught up in personal "kingdom building" and egoistic pursuit; the deacon viewing the local congregation a domain for dominance and authority; the "sister" in the pew intent on being seen as deeply "spiritual," "into the Word," or a "great prayer warrior," are all into the same thing - using Christ as means to personal ends, recognition and/or control.
"I wrote to the church," John recounts, "but Diotrephes loves to have the preeminence among them" (III John 9). Paul's words become basic here: "Christ is the head of the body, the church: he is the beginning, the firstborn from the dead, "that in all things he might have the preeminence" (Col. 1:18). Such is the first priority of a divinely ordered life, church or ministry.
Burl Ratzsch
