(Matthew 5:7) "Blessed are the merciful, for they shall receive mercy.
Reciprocal consequences of one's actions is a recurring theme in Jesus' teachings, especially with respect to mercy and forgiveness. This is logical, for to not be merciful to someone who has wronged us, is to not acknowledge our own sins against God. It would be hypocritical for us to ask God for mercy toward us, yet at the same time withhold mercy from others.
Contemporary Expression
Christians can at times be the most unmerciful people in society. Take a look at recent surveys when it comes to war and capital punishment. Evangelical Christians are almost always the most adamant supporters of the current war and capital punishment. Christians often appeal to "justice" to punish those who they felt victimized them (i.e. criminals, foreign enemies) yet at the same time call for mercy on themselves before God. This is goes completely against the teachings of Jesus, that call us to imitate God in his mercy.
(Matthew 5:8) "Blessed are the pure in heart, for they shall see God.
Pure in heart can also be stated "single-mindedness." The teaching here is that a follower of Christ can only have one priority-- seeing God. As Jesus will continue to emphasize throughout his ministry, one cannot serve or even seek God as a mere "part" of their life, rather it can be their only drive and true desire.
Contemporary Expression
There is a popular movement within Christianity that sees the faith as a single building-block of a person's life. This leads to the "hyphenating" of the faith, that is a "Christian-something: Christian-businessman, Christian- rock star, Christian-American, etc." This trend ultimately pits part of a person's identity (faith) with another (job, nationality, etc.) This is a tension where one side will ultimately win over the other. With the world standing in opposition to following Jesus, it is usually the faith that dies or so conforms to the other part of the personality that any true meaning in God is lost. A Christian can have any occupation, any nationality, etc. But this must never be on par with their identity as being a Christian. Seek God above all else.
(Matthew 5:9) "Blessed are the peacemakers, for they shall be called sons of God.
Believers are called to be peacemakers. The world fights for what it wants through violent means, dividing the people so as to more easily conquer their enemies. Christians on the other hand are to bring peace wherever they go. The word peace refers to reconciliation. As Paul uses it it, peace is being reconciled to something that was once an enemy. Both Jesus and Paul speak of us being reconciled (brought ot peace) with God. We should imitate this godly action by bringing peace to whatever situation we are in, thus illustrating to the world the peace of God.
Contemporary Expression
Many Christians feel that a combative strategy is the best way to meet their desired ends, but this is the world's way, not God's way. God calls us to identify with him (be his "sons") by being peaceful and bring peace to those we witness to. This has implications in day to day encounters with people as well as larger geo-political events such as war.
(Matthew 5:10) "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
Building upon all of the previous traits, one would assume that Christians will be run over by the world. This may be true. Jesus speaks at length about persecution and every follower should view suffering for Christ's sake as inevitable. Jesus here promises that those who are persecuted for the sake of holiness will inherit the kingdom of God. The suffering that the Christian life will bring in this world will be rewarded in the next.
Contemporary Expression
Following Jesus is not easy. While some preachers have sought to portray the Christian life as prosperous and always happy, they overlook some of the clearest warnings Jesus gives his followers. A true disciple will be persecuted because the world stands opposed to Christ. The world will tolerate marginal followers of Jesus since they really reflect the world, but the true followers will be hated because they show the light of God, something the world wants nothing of.
(Matthew 5:11) "Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.
Again Jesus warns that people will revile his followers; falsely accusing them of all kinds of evil.
(Matthew 5:12) Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
To be a follower of God is to stand with the prophets of the Bible, unfortunately, as one seminary professor once reminded me, prophets tend to get killed by those they seek to help.
Friday, May 30, 2008
Friday, May 23, 2008
Jesus' Teachings 2
The Beatitudes (part 1)
Continuing through Matthew we arrive at chapter 5, the beginning of the Sermon on the Mount. The first part of the sermon is commonly called the "beatitudes." It is a series of nine pronouncements of blessings upon people with particular traits. The blessings are spoken difinativly, but the corresponding promise for each blessing is to come in the future. The beatitudes call for a radically different set of traits for people than those considered normal in the world. What is more surprising, each of these traits is to be rewarded by God. This type of discourse is very similar to the Kingdom teachings found in the Latter Prophets of the Old Testament. These teachings describe an "upside-down" world where the natural and social "laws" of this world are overturned and a better world is granted as a replacement. With this in mind, the beatitudes should be viewed two ways; as an ethical teachings for right behaviors and traits; and as a promise of the coming Kingdom of God that will completely change the world we know. So on to the beatitudes...
Matthew 5:3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
To be "poor" is to be needy. The poor cannot rely on their own work or ability to gain more in life. They are completely dependent on the grace of those who can help them. To be "spiritually poor" is to recognize one's total dependence upon God for salvation. Jesus tells these people that those who see their utter need for God will be in the Kingdom of God.
Contemporary Expression
To be poor is spirit is the opposite of being spiritually prideful. We must always recognize that we have no standing before God apart from what he was given us gracefully. We do not stand before God because of our own merit, to do so would make us spiritually wealthy. We should never act as though we have "earned" a place before God, rather we should be humble to all, those who know God and those who don't. To believe that we do not have a total need for God is to completely miss the Kingdom of God, a place in the universe totally governed by God.
Matthew 5:4 "Blessed are those who mourn, for they shall be comforted.
What type of mourning is Jesus speaking of here? Building on the previous blessing, Jesus here speaks of those who mourn over their own inability to reach spiritual achievement. Those who despair over their own spiritual shortcomings will comforted when they see the grace of God.
Contemporary Expression
It is not enough to recognize our spiritual shortcomings, we must mourn over that fact. Knowing our true state should be emotionally and even physically distressing to us. However, when we reach this point we must lose ourselves in hopeless despair, but look to the hope in Christ we have and the assurance that our spiritual debts have been repaid by him, enabling us to rise above our former state.
Matthew 5:5 "Blessed are the meek, for they shall inherit the earth.
Spiritual humility to should lead to total humility. The irony here is that those who are meek, who act as though they are the most insignificant, will eventually have dominion over the who earth.
Contemporary Expression
As stated earlier, there are many Christians who are prideful, arrogant, and boastful. A quick survey of the "Christian" TV personalities proves this. These people tend to speak big about taking the world for Christ, envisioning themselves as co-regents with him over the whole world. This behavior is completely antithetical to what Jesus teaches his followers, and according to this text, will leave them in the lurch when God takes the earth back.
Matthew 5:6 "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Hunger and thirst are the primary human drives. Therefore they are indicative of our most basic desires. Jesus is here telling us to make our primary drive righteousness. Righteousness is the same as holiness, it means set apart for the service of God and to be more like him. If we are not naturally righteous, we must ask God for it. God will make us righteous through his grace by conditioning us over time to become more like him. If we hunger for righteousness, if it is our main drive in life, God will grant it over time.
Contemporary Expression
Righteousness is not normally a theme of contemporary church teaching, however Jesus tells us it should be our main priority. Our main drive in life should not be intellectual achievement, wealth, prosperity, "success" by any definition, or anything but the righteousness of God. Do you hunger for righteousness above all else?
Continuing through Matthew we arrive at chapter 5, the beginning of the Sermon on the Mount. The first part of the sermon is commonly called the "beatitudes." It is a series of nine pronouncements of blessings upon people with particular traits. The blessings are spoken difinativly, but the corresponding promise for each blessing is to come in the future. The beatitudes call for a radically different set of traits for people than those considered normal in the world. What is more surprising, each of these traits is to be rewarded by God. This type of discourse is very similar to the Kingdom teachings found in the Latter Prophets of the Old Testament. These teachings describe an "upside-down" world where the natural and social "laws" of this world are overturned and a better world is granted as a replacement. With this in mind, the beatitudes should be viewed two ways; as an ethical teachings for right behaviors and traits; and as a promise of the coming Kingdom of God that will completely change the world we know. So on to the beatitudes...
Matthew 5:3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
To be "poor" is to be needy. The poor cannot rely on their own work or ability to gain more in life. They are completely dependent on the grace of those who can help them. To be "spiritually poor" is to recognize one's total dependence upon God for salvation. Jesus tells these people that those who see their utter need for God will be in the Kingdom of God.
Contemporary Expression
To be poor is spirit is the opposite of being spiritually prideful. We must always recognize that we have no standing before God apart from what he was given us gracefully. We do not stand before God because of our own merit, to do so would make us spiritually wealthy. We should never act as though we have "earned" a place before God, rather we should be humble to all, those who know God and those who don't. To believe that we do not have a total need for God is to completely miss the Kingdom of God, a place in the universe totally governed by God.
Matthew 5:4 "Blessed are those who mourn, for they shall be comforted.
What type of mourning is Jesus speaking of here? Building on the previous blessing, Jesus here speaks of those who mourn over their own inability to reach spiritual achievement. Those who despair over their own spiritual shortcomings will comforted when they see the grace of God.
Contemporary Expression
It is not enough to recognize our spiritual shortcomings, we must mourn over that fact. Knowing our true state should be emotionally and even physically distressing to us. However, when we reach this point we must lose ourselves in hopeless despair, but look to the hope in Christ we have and the assurance that our spiritual debts have been repaid by him, enabling us to rise above our former state.
Matthew 5:5 "Blessed are the meek, for they shall inherit the earth.
Spiritual humility to should lead to total humility. The irony here is that those who are meek, who act as though they are the most insignificant, will eventually have dominion over the who earth.
Contemporary Expression
As stated earlier, there are many Christians who are prideful, arrogant, and boastful. A quick survey of the "Christian" TV personalities proves this. These people tend to speak big about taking the world for Christ, envisioning themselves as co-regents with him over the whole world. This behavior is completely antithetical to what Jesus teaches his followers, and according to this text, will leave them in the lurch when God takes the earth back.
Matthew 5:6 "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Hunger and thirst are the primary human drives. Therefore they are indicative of our most basic desires. Jesus is here telling us to make our primary drive righteousness. Righteousness is the same as holiness, it means set apart for the service of God and to be more like him. If we are not naturally righteous, we must ask God for it. God will make us righteous through his grace by conditioning us over time to become more like him. If we hunger for righteousness, if it is our main drive in life, God will grant it over time.
Contemporary Expression
Righteousness is not normally a theme of contemporary church teaching, however Jesus tells us it should be our main priority. Our main drive in life should not be intellectual achievement, wealth, prosperity, "success" by any definition, or anything but the righteousness of God. Do you hunger for righteousness above all else?
Wednesday, May 21, 2008
Teachings of Jesus
I have decided to post my inductive study of Jesus' teachings that I am going through at church with the college class. This will be an ongoing series of posts as I study through the gospels. The main purpose of this series is to explain the sometimes enigmatic teachings of Jesus in a short, understandable way. Since the goal is to be accessible, I will not post my research or unnecessary historical information. I'm starting in Matthew and will continue through the four Gospels, skipping over repetition of pericopes.
The Temptation of Jesus
Matthew 4:3-10 And the tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." (4) But he answered, "It is written, "'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" (5) Then the devil took him to the holy city and set him on the pinnacle of the temple (6) and said to him, "If you are the Son of God, throw yourself down, for it is written, "'He will command his angels concerning you,' and "'On their hands they will bear you up, lest you strike your foot against a stone.'" (7) Jesus said to him, "Again it is written, 'You shall not put the Lord your God to the test.'" (8) Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. (9) And he said to him, "All these I will give you, if you will fall down and worship me." (10) Then Jesus said to him, "Be gone, Satan! For it is written, "'You shall worship the Lord your God and him only shall you serve.'"
The first temptation was for Jesus to have a ministry of provision. A person would not break a 40-day fast with bread, so it would not make sense for the temptation to be an appeal to Jesus' hunger. It makes more sense that in his weakened state, Jesus could literally relate to the starving multitudes of the land. The temptation to turn the rocks into loaves of bread was for their sake, not Jesus'. He was being tempted to meet the physical needs of the people, however Jesus knows that their greatest need is not food, but God. A ministry of material provision would fail to meet people's greatest need.
Contemporary Expression
Jesus later commands his followers to meet physical needs and be generous with all people. There is no rational not to help the needy, however all giving must be done in the name of God with the purpose of bring those helped closer to God.
The second temptation is one of religious spectacle. The temple would be filled with people seeking to "encounter" God; they would be ripe for turning into followers if Jesus would simply "wow" them with a sign. Jesus knows that the type of follower who is guided by "signs" is fickle and would lack any real commitment.
Contemporary Expression
Real life is not filled with wonders and signs. Even in the Bible they are quite rare and rarely had lasting effects. Faith that is built around wondrous signs cannot be sustained during the long periods when signs are missing. It is far better to train oneself to see God working in the world in its "normal" course.
The third temptation is of religio-political dominance. In Luke's account, Satan asserts that he has all authority in Earth, in Matthew this is implied. In neither account does Jesus refute this claim. Although Jesus would be able to exercise complete authority over the earth (ie. laws, morals, etc.) he would have to make himself subordinate to Satan. Jesus sees this as unacceptable, for submission to God is what matters above else.
Contemporary Expression
Many Christians today believe that political and social domination of our country or the entire world is the ultimate goal of the Church. However this teaching rejects that idea. People's hearts do not turn to God when the law is changed to reflect religious morals. Passing "Christian" legislation or electing "God's" candidates to public office usually turns people off to God. Domination is a desire of Satan. God desires responsive love from the world, which historically has been hindered by political domination (ie. Constantine's empire, the feudal empires of Europe, missionary domination in Africa and Asia, etc.)
Jesus Defines His Ministry
Matthew 4:17 From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."
After being tempted to pigeon-hole his ministry by the three themes offered by Satan, Jesus reveals what his true ministry is to be, to usher in the Kingdom of God (God's will and reign), make it accessible to people, and urge them to repent. Repentance in the teaching of Jesus best means to deliberately turn away from the earthly kingdom and consciously turn to the kingdom of God. His teachings will illuminate how this plays out in the lives of people.
Contemporary Expression
Jesus' words "Repent, for the kingdom of heaven is at hand," must be the center of our lives and ministry. Everything we do in our own lives and in any form of ministry must be centered on these words. This is our mantra.
Jesus Defines His Followers
Matthew 4:19 And he said to them, "Follow me, and I will make you fishers of men."
Jesus' first command to follow him contain the promise of mission. His followers will bring others to him.
Contemporary Expression
Our special relationship with God as followers of Jesus is anchored in our purpose, to gain more followers. Like ancient Israel, who was chosen to be an elect nation for the purpose of bring the world to God, we too find our identity as Christians in our purpose- to bring God to others.
The Temptation of Jesus
Matthew 4:3-10 And the tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." (4) But he answered, "It is written, "'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" (5) Then the devil took him to the holy city and set him on the pinnacle of the temple (6) and said to him, "If you are the Son of God, throw yourself down, for it is written, "'He will command his angels concerning you,' and "'On their hands they will bear you up, lest you strike your foot against a stone.'" (7) Jesus said to him, "Again it is written, 'You shall not put the Lord your God to the test.'" (8) Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. (9) And he said to him, "All these I will give you, if you will fall down and worship me." (10) Then Jesus said to him, "Be gone, Satan! For it is written, "'You shall worship the Lord your God and him only shall you serve.'"
The first temptation was for Jesus to have a ministry of provision. A person would not break a 40-day fast with bread, so it would not make sense for the temptation to be an appeal to Jesus' hunger. It makes more sense that in his weakened state, Jesus could literally relate to the starving multitudes of the land. The temptation to turn the rocks into loaves of bread was for their sake, not Jesus'. He was being tempted to meet the physical needs of the people, however Jesus knows that their greatest need is not food, but God. A ministry of material provision would fail to meet people's greatest need.
Contemporary Expression
Jesus later commands his followers to meet physical needs and be generous with all people. There is no rational not to help the needy, however all giving must be done in the name of God with the purpose of bring those helped closer to God.
The second temptation is one of religious spectacle. The temple would be filled with people seeking to "encounter" God; they would be ripe for turning into followers if Jesus would simply "wow" them with a sign. Jesus knows that the type of follower who is guided by "signs" is fickle and would lack any real commitment.
Contemporary Expression
Real life is not filled with wonders and signs. Even in the Bible they are quite rare and rarely had lasting effects. Faith that is built around wondrous signs cannot be sustained during the long periods when signs are missing. It is far better to train oneself to see God working in the world in its "normal" course.
The third temptation is of religio-political dominance. In Luke's account, Satan asserts that he has all authority in Earth, in Matthew this is implied. In neither account does Jesus refute this claim. Although Jesus would be able to exercise complete authority over the earth (ie. laws, morals, etc.) he would have to make himself subordinate to Satan. Jesus sees this as unacceptable, for submission to God is what matters above else.
Contemporary Expression
Many Christians today believe that political and social domination of our country or the entire world is the ultimate goal of the Church. However this teaching rejects that idea. People's hearts do not turn to God when the law is changed to reflect religious morals. Passing "Christian" legislation or electing "God's" candidates to public office usually turns people off to God. Domination is a desire of Satan. God desires responsive love from the world, which historically has been hindered by political domination (ie. Constantine's empire, the feudal empires of Europe, missionary domination in Africa and Asia, etc.)
Jesus Defines His Ministry
Matthew 4:17 From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."
After being tempted to pigeon-hole his ministry by the three themes offered by Satan, Jesus reveals what his true ministry is to be, to usher in the Kingdom of God (God's will and reign), make it accessible to people, and urge them to repent. Repentance in the teaching of Jesus best means to deliberately turn away from the earthly kingdom and consciously turn to the kingdom of God. His teachings will illuminate how this plays out in the lives of people.
Contemporary Expression
Jesus' words "Repent, for the kingdom of heaven is at hand," must be the center of our lives and ministry. Everything we do in our own lives and in any form of ministry must be centered on these words. This is our mantra.
Jesus Defines His Followers
Matthew 4:19 And he said to them, "Follow me, and I will make you fishers of men."
Jesus' first command to follow him contain the promise of mission. His followers will bring others to him.
Contemporary Expression
Our special relationship with God as followers of Jesus is anchored in our purpose, to gain more followers. Like ancient Israel, who was chosen to be an elect nation for the purpose of bring the world to God, we too find our identity as Christians in our purpose- to bring God to others.
Wednesday, May 14, 2008
Words and Works
Over the past semester of my seminary education I have struggled deeply with the relationship between faith and works. My previous background as a minster to young people in a megachurch setting and my current learning in a vehemently Reformed graduate school have both emphasized that great tenant of the Protestant faith, that we are saved by faith alone. I am beginning to question the legitimacy of this belief.
Notice that I did not say that I take issue with justification by faith alone, although I believe we are justified by grace, not faith. But this is not the problem I am dealing with. I do affirm that we are only justified by God's grace through the sacrifice of Jesus Christ. To argue contrary falls in the realm I am comfortable with calling heresy. However, justification is not salvation, it is the beginning. Salvation does not occur solely in some heavenly book, apart from our earthly life, for Jesus spoke of salvation as being born again (John 3), a totally transforming experience. Salvation is holistic in its effect. Protestants have traditionally called this part of salvation sanctification, but I don't believe it is useful to separate justification and sanctification, as theology has done in the minds of many Christians throughout the ages but especially lately. Justification simply doesn't happen apart from sanctification. Justification may occur instantaneously at some point, and sanctification is an ongoing process, but they are both present in the "saved."
I believe that this division of terms has led to bad theology and even worse behavior in the church. In my classes I encountered seminarians who are astoundingly prideful, who verbally abuse both faculty and female students, who cheat on a regular basis, and display all sorts of greed and avarice that would make the most depraved men blush. Put bluntly, some of the worst people I spend time with are leaders (or future leaders) of the church. All of the people I have witnessed, even the vilest (and yes there are a few I would call vile) are convinced not only of their own salvation but of their ability to lead other Christians. They tend to be extremely defensive of the doctrine of salvation through faith, and mention of works elicits condemnations of "papist heresy."
It would be easy to end the post here. I could just be pointing a finger and yelling "hypocrites!" But that is not my intention. I earnestly believe that one of the reasons these young (mostly) men act and think the way they do is because they are simply a product of modern evangelical teaching. This theology is a reductionist view of Reformed teaching that states "its not about what you do, its about what He did." And while that is a nice sentiment, it is just not what Jesus said. Jesus spent most of his time teaching his followers what to do, not how to formulate theology. When it came to being "saved" Jesus seemed far more concerned with actions than beliefs. I don't know that Jesus would actually separate beliefs from actions like that. He seemed to teach throughout his ministry that actions show true beliefs. I think this is an important point for one practical reason, I don't know what you (or anyone else) really believe. The best I can do is look at your actions and try to discern your beliefs based on those actions. Is that fair? Jesus seemed to think so.
Jesus told his followers to judge teachers by their "fruit" (works).
You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.
(Matthew 7:16-20)
But does this negate the belief that we are saved by our statement of faith? Jesus says in the next verses...
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.'
(Matthew 7:21-23)
This teaching about the coming judgment shows that Christ is more concerned with our acts (as true confessions of faith) than our words (which can state anything). Put another way, I can call myself a tiger, the fact that I am typing an essay right now, and was born to two human parents, etc., etc., places serious doubt on my claim. In the same way calling Jesus "Lord" doesn't make is so any more than I can define my species with mere words. So who is saved if not the ones who declare that they are based on their statement of faith? The above text states that it is those who do the will of God (works). Is Jesus teaching justification by works? No, that language would be completely foreign to him. He is looking at the big picture of salvation, not the pieces that form it. If sanctification and justfication are bound to one another, this makes perfect sense.
Jesus' half-brother James puts it plainly...
So also faith by itself, if it does not have works, is dead. But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I will show you my faith by my works. You believe that God is one; you do well. Even the demons believe--and shudder! Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"--and he was called a friend of God. You see that a person is justified by works and not by faith alone.
(James 2:17-24)
James hits on several key points here:
To what degree does the sin leave our lives? This I do not know. My reading of Scripture tells me that I should be sinning a lot less than I do. The same sentiment haunted John Wesley for decades as he tried to reconcile plain biblical understanding with his practical experience.
To sum up, I believe that the dichotomy between faith and works is unjustified. Faith and works always travel together, and in the practical life of the believer and teacher, we should always remember this. We cannot go along sinning without concern, convinced that it doesn't really matter because we are saved by faith alone. Faith never comes alone. I believe we should try to live like the woman caught in adultery, who after encountering Jesus told, "You are forgiven, go and sin no more."
Notice that I did not say that I take issue with justification by faith alone, although I believe we are justified by grace, not faith. But this is not the problem I am dealing with. I do affirm that we are only justified by God's grace through the sacrifice of Jesus Christ. To argue contrary falls in the realm I am comfortable with calling heresy. However, justification is not salvation, it is the beginning. Salvation does not occur solely in some heavenly book, apart from our earthly life, for Jesus spoke of salvation as being born again (John 3), a totally transforming experience. Salvation is holistic in its effect. Protestants have traditionally called this part of salvation sanctification, but I don't believe it is useful to separate justification and sanctification, as theology has done in the minds of many Christians throughout the ages but especially lately. Justification simply doesn't happen apart from sanctification. Justification may occur instantaneously at some point, and sanctification is an ongoing process, but they are both present in the "saved."
I believe that this division of terms has led to bad theology and even worse behavior in the church. In my classes I encountered seminarians who are astoundingly prideful, who verbally abuse both faculty and female students, who cheat on a regular basis, and display all sorts of greed and avarice that would make the most depraved men blush. Put bluntly, some of the worst people I spend time with are leaders (or future leaders) of the church. All of the people I have witnessed, even the vilest (and yes there are a few I would call vile) are convinced not only of their own salvation but of their ability to lead other Christians. They tend to be extremely defensive of the doctrine of salvation through faith, and mention of works elicits condemnations of "papist heresy."
It would be easy to end the post here. I could just be pointing a finger and yelling "hypocrites!" But that is not my intention. I earnestly believe that one of the reasons these young (mostly) men act and think the way they do is because they are simply a product of modern evangelical teaching. This theology is a reductionist view of Reformed teaching that states "its not about what you do, its about what He did." And while that is a nice sentiment, it is just not what Jesus said. Jesus spent most of his time teaching his followers what to do, not how to formulate theology. When it came to being "saved" Jesus seemed far more concerned with actions than beliefs. I don't know that Jesus would actually separate beliefs from actions like that. He seemed to teach throughout his ministry that actions show true beliefs. I think this is an important point for one practical reason, I don't know what you (or anyone else) really believe. The best I can do is look at your actions and try to discern your beliefs based on those actions. Is that fair? Jesus seemed to think so.
Jesus told his followers to judge teachers by their "fruit" (works).
You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.
(Matthew 7:16-20)
But does this negate the belief that we are saved by our statement of faith? Jesus says in the next verses...
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.'
(Matthew 7:21-23)
This teaching about the coming judgment shows that Christ is more concerned with our acts (as true confessions of faith) than our words (which can state anything). Put another way, I can call myself a tiger, the fact that I am typing an essay right now, and was born to two human parents, etc., etc., places serious doubt on my claim. In the same way calling Jesus "Lord" doesn't make is so any more than I can define my species with mere words. So who is saved if not the ones who declare that they are based on their statement of faith? The above text states that it is those who do the will of God (works). Is Jesus teaching justification by works? No, that language would be completely foreign to him. He is looking at the big picture of salvation, not the pieces that form it. If sanctification and justfication are bound to one another, this makes perfect sense.
Jesus' half-brother James puts it plainly...
So also faith by itself, if it does not have works, is dead. But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I will show you my faith by my works. You believe that God is one; you do well. Even the demons believe--and shudder! Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"--and he was called a friend of God. You see that a person is justified by works and not by faith alone.
(James 2:17-24)
James hits on several key points here:
- Statement of belief in God is insufficient, even Satan knows who God is.
- The example of Abraham (Paul's favorite reference to faith) acted (works) as a result of his faith.
- Faith without works is dead, useless, etc.
To what degree does the sin leave our lives? This I do not know. My reading of Scripture tells me that I should be sinning a lot less than I do. The same sentiment haunted John Wesley for decades as he tried to reconcile plain biblical understanding with his practical experience.
To sum up, I believe that the dichotomy between faith and works is unjustified. Faith and works always travel together, and in the practical life of the believer and teacher, we should always remember this. We cannot go along sinning without concern, convinced that it doesn't really matter because we are saved by faith alone. Faith never comes alone. I believe we should try to live like the woman caught in adultery, who after encountering Jesus told, "You are forgiven, go and sin no more."
Subscribe to:
Posts (Atom)
