Knowing Christ 2:10 PM

 

When I was in grade school I collected baseball cards.  My favorite baseball player was Orel Hershiser of the Los Angeles Dodgers. I knew very well that he was the 1988 World Series MVP, earned the 1988 Cy Young Award, received the 1988 Golden Glove award, had 59 consecutive scoreless innings and was known as the 'bulldog.'  I had over 100 different baseball cards of Orel, a book and pictures.  I knew a lot about Orel but ultimately did not know Orel.  He had never met me, he never approached me, called me or wrote me.

The reason why I share this story is that I had a conversation a while back with an individual who was reflecting on their Christian walk.  They said to me, "Pastor Matt, it seems to me that I knew a lot about Christ but I really didn't know Christ."  How can it be possible to know a lot about someone and simply not know them?

In C.F.W. Walther's book, Law and Gospel: How to Read and Apply the Bible, we read, "What good is it if someone tells me: 'There is a great treasure.  Go get it!  All you have to do is haul it off,' yet he does not tell me where the treasure is, how to get there, what methods to use to get it.  Then I would say, 'Enough of your foolish talk about your treasure!'" Walther goes on to comment about some preachers that employ this, “…a preacher might say, ’Here I have a treasure,’ yet he does not put the treasure plainly before them or give them the key to unlock it.  Then what good would this treasure be to them?  They lock up the treasure in front of us that they ought to lay plainly before us…  They preach the existence of a treasure in fine terms and then take away the key and bridge that would put me in possession of the treasure.”[1]

What Walther is expounding on is the grave error in renouncing or withholding the means by which we obtain Christ.  In other words, Walther is pointing out that many in the church over the ages have spoken a lot about Christ but failed in delivering the Christ.  Christ and the Gospel are pointed out, explained, but then the recipient is essentially told, “now go get Him.” 

What are the ramifications of denying the means by which one obtains Christ and His benefits?  What are the consequences of confessing Christ crucified but then telling one, “good luck finding Christ; good luck acquiring this salvation.”  Essentially, this results in a person knowing a lot about Christ and in effect not knowing Him.  Furthermore and tragically, the Gospel is placed within a framework of Law.  “Here is the glorious treasure.  Now, all you have to do is find it, then go get it and figure out how to haul it off.”  All of a sudden the good news isn’t so good anymore.

In the CLBA statement of faith it states, “The knowledge and benefit of Christ’s redemption from sin is brought to the human race through the means of grace, namely the Word and sacraments.”  
  
What grand news that our God and Savior not only accomplished salvation for us but also delivers it to us!  Salvation has been accomplished (past tense) and is continually delivered to us (present tense).  No having to look!  No having to ascend to God to acquire it!  No having to concoct a strategy to harness and haul off this salvation!  Simply delivered to us!  Simply brought to us!  Simply received by us through faith!  This is my body and blood given for you for the remission of your sins.[2]  Your sins have been washed away.[3]  God has reconciled you to Himself through the death, burial and resurrection of Jesus.[4]  As a close friend of mine once said, “salvation was achieved by Christ, delivered to us by the means and received through faith.  Achieved, Delivered, Received!”  Now this is good news!

We personally possess Christ and all the benefits of Calvary through the Word and sacraments; therefore, we not only know about Christ but also get to know Christ personally.  We know about the treasure of salvation and we also get to personally enjoy it. 

I am still waiting for my personal visit or maybe that phone call from Orel Hershiser, but in the mean time, I get to enjoy Christ and the benefits of His redemption as they are continually brought to me.

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[1] C.F.W. Walther, Law and Gospel: How to Read and Apply the Bible (Concordia Publishing, 2010), 179-180.

[2] See Matthew 26:27-28

[3] See Titus 3:5; Acts 22:16

[4] See Romans 1:16, 10:17

What's Wrong With The World? 1:56 PM

When a newspaper posed the question "What's Wrong with the World?" G.K. Chesterton wrote a brief letter in response:

"Dear Sirs: I am. Sincerely Yours, G.K. Chesterton."

- from Tim Keller's "The Prodigal God"

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.

-Paul (1 Timothy 1:15)

Yes, I Am A Lazy Christian... 3:49 PM

Several years ago I received the criticism from a parishioner that I was a ‘Lazy Christian.’  They gave me this label in regards to my views on the doctrine of sanctification, the living out of this Christian life.  At first this stung my deeply rooted ambition of workaholism, however, as I gave it some thought I can recall sitting back in my chair and a small smile came over me as I said to myself, “Thank you for the compliment!”

Lutherans are often accused of being weak on sanctification, being weak on their focus of living out the Christian life.  Lutherans have also been accused throughout the ages of not even having a doctrine of sanctification.  I believe the reason for these criticisms is pretty simple.  Lutheran Christians tend to center robustly on justification, what God has done for us in Christ.  As continually struggling sinners, Lutherans constantly focus on the need to hear the external Word of God’s justifying grace in Christ; that we are declared righteous for Christ’s sake.

The sad reality is that all too often we would rather put the spotlight on what we do rather than what Christ has already done, which results in putting the cart before the horse.  Many fail to realize that sanctification is a fruit that flows out of justification.  Good works always flow out of what Christ has done for us and are never a cause of Christ’s accomplishment at Calvary.  Anytime we overemphasize sanctification and deemphasize justification we put the focus back onto self.  Furthermore, when we speak of sanctification before or apart from the context of justification we also put the focus back onto self.  Both of these previous scenarios lead to spiritual bondage and promote an environment of man-centered theology.    

Because sanctification and good works are the fruit of Christ’s justifying grace and forgiveness, we get to look to Christ rather than ourselves and what we are doing.  The reason being, if we look to our good works to spur on more good works, our endeavor will prove to be futile at best and frankly downright foolish.  It is foolish because Jesus, not us, is the author and the perfecter of faith; may we run this race by fixing our eyes on Jesus and His power. (Hebrews 12:1b-2a) 

Mike Mercer commenting on the perception of Lutherans being weak on sanctification says, “I prefer to say we are strong on Jesus, whose sanctifying work in our lives is the fruit of the gospel all along our lifelong journey. I would much rather focus on what he has done than on anything I might do.[1]” 

If being a Lazy Christian means that we are weak or place a secondary focus on ‘what we should do’ and primarily strong on ‘what Jesus has already done,’ then by all means let us acknowledge and embrace the label that we are lazy Christians!  If being a Lazy Christian means that we trust Jesus to do the sanctifying work in our lives as a fruit of the gospel then by all means let us wear this stigma with honor!

Yes, I am a Lazy Christian for in the words of Martin Luther, "He is not righteous who does much, but he who, without work, believes much in Christ.[2]” 

---

[1] http://chaplainmmercer.blogspot.com/ (March 28, 2010)

[2] Thesis 25 of the 1518 Heidelberg Disputation

Let's Make A Deal 2:20 PM

In reading through Genesis 15:1-ff we come across the story of Abraham being promised a biological child with his wife Sarah.  This child was no ordinary child but the one in which the descendant, Jesus, would come about as promised back in Genesis 12:1-3 and declared in Genesis 3:15.  


What makes this story so unique is that for one, Sarah was 65+ years old... her biological clock had run out, she was totally barren.  The second is the way in which God makes the promise to Abraham.


As typical of ancient covenants, several animals were cut in half and laid forth on the ground with half on one side and the other half of the animal on the other side.  Many times these covenants were made between a powerful ruling king and a subordinate participant.  Once the agreement was settled, the subordinate participant would walk between the cut up animals as a pledge that such a fate would come upon him if he were to violate the agreement.  I can imagine the subordinates saying to themselves, "If I don’t follow through with this agreement I am going to be butchered like these animals, the pressure is on, I better not mess this up." 


As previously mentioned, in this passage the Lord comes to Abraham in a vision and makes the promise of an offspring, an heir (i.e. the promised Messiah).  To seal the deal, God called Abraham to go forth and collect several animals and cut them up in the ancient covenant manner.  One might then expect to see Abraham anxiously walking through the animals with a knot in his throat from the stress of entering the promised descendant covenant, however, something interesting happens.  While Abraham is in a deep sleep, God, not Abraham, goes between the animals.  God makes the covenant, God makes the deal. 


Think about this for a moment, God goes through the cut up animals not Abraham.  God is active and Abraham is sleeping.  God makes and seals the deal and Abraham is a passive, inactive, sleeping recipient.  The covenant is unilateral or one could say that the deal is unconditional from Abraham's perspective!


God essentially takes the burden upon Himself of making sure that Abraham would be given an heir.  God is taking the burden of the covenant and the consequences of a possible broken covenant upon Himself while Abraham is completely passive.  


This is a not only a great example of grace but 'is' grace alone!  God's working of salvation through history and His working of salvation on the cross are both His doing, work that is given to us as sheer gift.  From scripture we see that mankind is completely passive and dead in sin, 'not' active and drowsy in sin.  Yet, God accomplishes salvation on behalf and in spite of mankind being dead and passive.  Ironically, according to the Lutheran Study Bible, "it is God's own Son who will assume the burden of our breaking God's Law, being sacrificed on the cross to atone for our offenses."

What great news that God went through the animals so as to seal our eternal covenant.  What great news that Christ became disfigured on the cross, like the cut animals, for our failures.  What great news that Christ assumed the burden and consequence of our breaking of the Law.   What great news that God has made a deal in Christ and continually gives this salvation to us in the way of gift.  

Let's Make A Deal?  The deal if finished in Christ... Amen!

MP3 of The Gospel-Driven Life 9:54 AM

I just started off my morning with a warm latte and listening to Michael Horton's 4 part teaching seminar on his new book titled, "The Gospel-Driven Life."  

The "Gospel-Driven Life" is Horton's follow up to his book, "Christless Christianity."  I haven't listened to the whole series yet or finished this book yet... but so far I am very blessed by it.


I plan on copying the remaining 3 parts to CD and listening to the whole series on the way down to convention!  If you are inclined to do the same thing, the 4 part MP3 series is found at:

http://www.monergism.com/thethreshold/articles/onsite/gospeldriven.html

Enjoy...

The Seduction of Extremes 12:19 PM

In reading Pastor Erick's recent posting titled, Falling Off the Horse, I was reminded of a book that I read two years ago titled, The Seduction of Extremes.  In this book Peter Kurowski starts off with the same story of the drunken peasant saying,

"...man, by nature, is like a drunken peasant riding on a horse.  He rides a few yards and falls into a ditch on the right.  After a rude lesson on gravity, he gets back up and rides a little farther only to fall next in the ditch on the left.  Right. Left.  Right.  Left.  All the way along, the zigzagging drunk continues this right/left fall-guy routine.  We never do find out if the poor chap made it back home."

Not only do we clumsily fall to the right and the left, it seems as if we are pulled or as Kurowski would put it, seduced, to an extreme position.  

Kurowski, talks about the two extremes of legalism and lawlessness in the metaphor of a seductress.  He says that Lady Lawlessness and Lady Legalism, "lead to self-worship.  Each is an opposite in one way but a clone in another."  He goes on to say that both of these seductive extremes are used by the devil to, "pull people away from God's most dramatic display of love in history--the cross." 

In the spiritual realm Lady Legalism is, "...the narcissistic notion that human beings earn our way to heaven in some measure by fulfilling the law of God.  ..a radical close-mindedness that detests change, lives by the Law and is severely judgmental and suspicious of all not so minded."  Whereas Lady Lawlessness is a, "....do-your-own-thing declarations of independence.  ...a radical openmindedness that opposes stricture of all kinds, scoffs at tradition, is antinomian if not libertine, and worships change for the sake of change." 

Kurowski comments on Luther's perspective on this subject saying, "he [i.e. Luther] recognized a theology of the cross that engendered attacks from all sides even though it was God's greatest display of love.  For the legalist, the cross destroys the illusion that we can do something apart from God thus rendering God less than almighty.  For the person bent on lawlessness, the cross says 'look how awful all lawlessness is that the holy Son of God must suffer so for the sin of mankind!'   With the deepest of convictions, Luther believed this message alone could bring about the needed changes in the church, in culture, and in individual lives."  Kurowski goes on to say, "Nothing has changed.  Only through a paradoxical vision from a meaty, mighty, majestic gospel can the love of the absolute paradox, Jesus Christ, keep societies from being seduced by the self-centered, self-flattering nudity of Lady Legalism and Lady Lawless; the poster prostitutes of secularism."

In summary, "...the core paradoxical teaching of justification should signal how a gospel-centered disposition will eschew all extremes.  It frees people from the curse of the law (Gal. 3:10); from eternal death (Rom. 6:23); from the tyranny of the devil (Eph. 6:12-13, Col. 1:13); and frees us to live lives in step with freedom (Gal. 5:1).

Source:  Peter Kurowski, The Seduction of Extremes (Pleasant Word, 2007), 18-21, 51.

Freedom For The Gospel 10:46 AM

“Though your sins are like scarlet, they shall be white as snow... The power of sin, death and the devil has been destroyed by the cross of Jesus… God declares you perfect because of the accomplished work of Christ… There is now no condemnation for those of you who are in Christ… Because of Jesus’ righteousness God is well pleased with you… You are accepted, accepted, accepted by a Gracious God through Christ… Jesus Christ has set us free from the demands and expectations of the law…”

My soul resonates with joy when I proclaim and hear Gospel statements like the ones listed above. My heart gets fired up over the freedom that comes from the Gospel. My hands clasp together in a victorious manner over the power of the Gospel. I also find myself smiling with a subtle yet triumphant half-smile due to the conquering and fulfilling nature of the Gospel. However, over the years I have found that every time that I hear or proclaim the free message of the Gospel that a faint conditional statement is also heard in the distance. What happens is that after the fired up heart, clasping hands and half-smile, a conditional statement seems to come creeping out of the depths of my sinful flesh saying, “yeah but, just because Jesus died for sin, it doesn’t mean that we have a license to sin. We need to be careful of having too much freedom for we do not want to end up in lawlessness land.”

I have found that as Christians we many times attribute ‘lawlessness’ or we could say ‘the license to sin belief’ to the preaching of the Gospel. Somewhere in our thinking we rationalize that if the Gospel is presented as “too free, too unconditional or that Jesus fulfills the law for us” that the result will be lax morality, loose living and lawlessness. It is as if we believe that the freeing message of the Gospel actually produces, encourages and grants people a license to sin. Because of this rationalization we find ourselves strapping, holding and attaching restrictions to the Gospel so that we might prevent or limit lawlessness. In other words, the Gospel is placed into bondage due to our rationalization and reaction to lawlessness.

In Galatians 2:17 Paul says, “If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not!” In this verse the Apostle Paul shows us that it is not a fair conclusion to link lawlessness to the freeing message of the Gospel. To put it in another way, the proper effect of the Gospel of Jesus (i.e. justification by faith alone) does not grant a license to sin nor lead us to lawlessness. The Gospel is not and cannot be held responsible for lawlessness. For if lawlessness did come about by the preaching and teaching of the Gospel, then that would make Jesus Christ a promoter, supporter and distributor of sin and rebellion! In other words, Paul is declaring, “God Forbid this rationalization!”

So, what does this mean for us as people of the Cross? It means that there is Freedom for the Gospel! We do not have to hold, restrict and condition the Gospel of Jesus. We get to preach the full freeing message of the Gospel without having to fear that by doing so we are bringing about lawlessness. We get to teach and live the full freeing message of the Gospel without having to worry about issuing a sin license to others. Furthermore, we can also know by Galatians 2:17 that if lawlessness and a license to sin exist, that these perverted freedoms can be traced back to something else other than the Gospel of Jesus Christ, namely our sinful nature.

May our souls resonate today with Paul’s words from Galatians 5:1, “Christ has set us free! This means we are really free. Now hold on to your freedom and don't ever become slaves of the Law again.”

The Laying Of Our Foundation... 8:52 AM

During the time of Martin Luther there were theological presuppositions that had been ingrained in the lives, thoughts and actions of the people.  For the sake of simplicity, two things summarized the theological culture and attitudes of the day: ascent theology and the theology of active righteousness. 

It was commonly held from medieval teachings that mankind needed to ascend to God.  It was taught that one needed to climb a metaphoric ladder towards a Holy and Righteous God through: pious good works, devotion to God, accomplishments, indulgences, holy living, penance, religious duties, etc…  Eugene Klug comments on this saying, “Ascetics (i.e. those trying to climb to God) desired to achieve more and greater conformity with the will of the holy God, climbing rung by rung the ladder of God-pleasing acceptance before the throne of the loving Lord and Savior.”  (Note: Parentheses added) People during the time of Luther saw themselves in a spiritual journey that required strenuous effort and endurance to elevate ‘self’ to the same level of God. 

In ascent theology the emphasis is placed on mankind and the strategic goal becomes mankind’s climbing pursuit of God.  As a result, man does not need a descending Christ; which means that Jesus becomes a simple model of holiness that needs to be emulated in the ascending journey.  Consequently, how does one know if he/she has ascended enough?  What are the best methods to ascend to God?  What methods get the best bang for the buck? 

The other presupposition that was commonly held during the time of Luther was the theology of active righteousness.  Active righteousness simply taught that if one were to be considered righteous that he/she needed to achieve righteousness by the way of the Law and effort.  For example: the Law says, “Do” and the person actively “Does it” which results in a presumed “Righteousness.”

The teaching of active righteousness goes right in line and is in harmony with ascent theology.  Both put the emphasis on mankind’s efforts.  Both have a starting point of mankind.  Both appeal to the flesh.  Both undercut the centrality of the work of God in Christ. 

During the time of the reformation, Luther understood these theological presuppositions that were embedded in the church.  He furthermore realized that he needed to rebuild the theological foundation of the day in order that the Word and fundamental teachings of scripture might be adequately understood.   Eugene Klug says that Luther, “…first had to rebuild theology in the church on a truly biblical base; he had to knock down, destroy, and clear the away the rubble, getting down to the bedrock on which Christian theology must rest:  God’s grace alone, through Christ alone, by faith alone.”   According to Klug, in the Heidelberg Theses’ of 1518, Luther, “…publicly broke from a theology of glory—the frenetic effort to climb into God’s favor through personal pious strivings—to a Gospel-centered theology of the Cross.” 

According to some historians, the Heidelberg Disputation is considered as more important to the 16^th century reformation than the 95 theses of 1517.  The reason being, the teachings of the Heidelberg Theses adamantly argue against ascent theology and active righteousness and shows forth from scripture a completely contrary and opposite way of seeing the Christian life: descent theology and passive righteousness.

The theology of descent puts the emphasis on Christ and His strategic goal of drawing close to and pursuing mankind.  As a result, man does not (and cannot) ascend to God; which means that Jesus is the one who descends to mankind as to rescues and bring sinners home to God.  Consequently, one is granted confident assurance as scripture continually reveals the glory of the descending Christ to a bloody cross to completely atone for mankind… us!

The teaching of passive righteousness taught by Luther and the scriptures puts the focus on what Christ has accomplished on behalf of mankind.  Passive righteousness simply teaches that if one is to be considered righteous that he/she needs to receive this righteousness by the way of the Gospel and Gift.  The Gospel says, “Believe This And Receive It As Gift” because “Everything Is Already Done For You.” (Note Theses 26 of the Heidelberg Disputation)

Luther from scripture proposed a theological foundation in 1518 that was fundamentally different and completely contrary to the already established theological foundation of the day.  He held that ascent theology and the theology of active righteousness contradicted the Gospel itself.  “For Luther, there was no substitute for the Gospel-centered theology of the cross.”

Klug states,

“At the Heidelberg conference, the theology of the cross gained a new and necessary hearing in the life of the church.  According to Luther, under the cross, the church finds its life and hope.  With this foundation, the church goes forward with lightened step, joyfully and willingly bearing its crosses and burdens in the knowledge of salvation through faith in Christ’s vicarious suffering and death for sinners’ sake.”

It is in this same context that the church of the 21^st century can move forward in joyful step.  The church of the 21^st century can be reminded of and gratefully embrace the theological foundation that has already been laid forth for it by Luther in the Heidelberg Disputation of 1518.  Upon this already established foundation, the church of the present day can gracefully yet confidently cast aside ascent theology and the theology of active righteousness.  For as long as the presuppositions of ascent theology and active righteousness go unrecognized, the fundamental teachings of scripture will continually grind against these underlining presuppositions.

May our foundation be the theology of the cross in which all of our theology flows in and out of.  May we rest upon this rich foundation and great news of God’s descent to us in Christ and the simple gift of faith that receives the righteousness of Christ that is imputed to us.

Our Savior has descended to gift us His righteousness… may we receive Him by faith!  What a foundation!

Source: Eugene Klug; Lift High This Cross: The Theology of Martin Luther (Concordia Publishing, 2003), 49-55.

Please Don't Give A Swimming Instruction Manual 4:24 PM

I was listening to a sermon tonight while I was mowing the lawn and the pastor said, “What does a drowning person need?  Do they need an instruction manual on how to swim or do they need a lifeguard?”  

It is easy to identify struggling people in the congregation and community.  The heaviness on their face, the deep breaths, the look of hopelessness and helplessness!  Whether their lives are falling apart due to their own sin, the sin of others or simply the effects of original sin, it is easy for us to respond to this despair by handing out an instruction manual.  Seriously, how often do we as Christians fall into the trap of handing out instruction manuals to people who are drowning not in water but in the muck of sin?  It is all too easy for us to highlight and bookmark certain chapters of our metaphoric instruction manuals and then toss it upon their already drowning bodies saying, “I know that you are drowning but if you just learn the swimming technique on page 13 you will be just fine.  Don’t worry; there is a great diagram that illustrates the proper technique for you, just study it really hard!  Pray a little harder, devote yourself a little more, kick those legs a little more and you will be fine.” 

The pastor in the sermon said something to the effect, “If you are tempted to give an instruction manual to a drowning person, please just spare them the pain and let them drown in peace.  They don’t need extra help from you in drowning.” 

Even though there is a comical touch to this illustration, it is painfully true about us as well-meaning Christians.  We sometimes so badly want to help people that we end up imparting all of our life lessons to them with the idea that they can simply follow our wise principles and swim right out of their drowning sin predicament.  The only problem is that we end up putting more weight and demands upon someone who is essentially already spiritually dead.

C.F.W. Walther speaks on this in his classic book, The Proper Distinction Between Law and Gospel.  In Thesis VIII he states, “In the fourth place, the Word of God is not rightly divided when the Law is preached to those who are already in terror on account of their sins…”   Walther goes on to say in Thesis IX, “In the fifth place, the Word of God is not rightly divided when sinners who have been struck down and terrified by the Law are directed, not to the Word and the Sacraments, but to their own prayers and wrestlings with God in order that they may win their way into a state of grace; in other words, when they are told to keep on praying and struggling until they feel that God has received them into grace.”

Essentially, the metaphor is pointing out the futility of giving a swimming instruction manual to a drowning person.  The reason being, how can a person who is already helpless even begin to read an instruction manual in the midst of calamity?  Furthermore, to come and give the swimmer the solution of ‘self’ when ‘self’ is the problem to begin with is simply counterproductive. 

Problem:  You are drowning because you can’t swim.

Swimming Manual Solution:  You need to swim better to keep from drowning. 

The same can be true about giving law or pointing someone to ‘self’ when they are already poor in spirit and in terror on their account of sin.  Even though the advice or biblical principle may be totally solid it simply isn’t the proper response to someone who is already struck down.

Problem:  You are spiritually dead because you are sinful and helpless at the core of your being.

Swimming Manual Solution:  Figure out how to be less sinful at the core of your being so you can be less spiritually dead.

What is the proper response to someone who is drowning in water or sin?  Very simply they need a lifeguard.  They need something ‘outside’ of themselves, something external to save them… namely Christ.  A drowning person needs a lifeguard to jump into the water, approach them, grab a hold of them and save them.  Equally, a person drowning in sin needs the ‘external Word of the Gospel’ to be ministered into the drowning circumstance of sin… they need Christ not self.

What a relief for us as Christians!  When someone is struggling with sin, what we get to do is simply proclaim Jesus.  The burden is off of us because their spiritual well-being is not dependent upon the trustworthiness and reliability of our instruction manuals, techniques and principles… it is dependent upon the life giver, Christ.

As drowning sinners ourselves, we not only get to point others away from themselves to Christ, we get to be continually rescued by the external Word of the Gospel that casts itself into the murkiness of our very own lives.  Jesus is our life guard… our life giver and He came not to impart to us an instruction manual but to impart His very life so as to rescue us unto life!

Please don’t give a swimming instruction manual for there is a lifeguard… there is Christ.  May we be continually saved by this all sufficient life giver. 

The Slippery Slope Of Post-Gospel Legalism 4:34 PM

It has been called the greatest enemy of the Gospel.  Just a little ruins everything.  It is sneaky, sly and often goes unnoticed.  It is ingrained in all of humanity.  Yes, we are talking about legalism. 

Most Christians are familiar with the term of legalism.  Who doesn’t like to read about how Jesus went after the Pharisees in Matthew 23, for they were a bunch of tightly wound legalistic nitpicks.  It invigorates us to see Jesus knock their check list clip boards from their hands and rumble their theological law-driven worldview. 

As Christians it is all too easy for us to point our fingers at the Pharisees and say, “I am glad I will never be like them.”  The only problem is that by nature we are them.  Pastor Mark Driscoll once said something to the effect, “We forget that the Pharisees were the good guys!  They were the Bible believing conservatives of the day.  If we were alive during the time of Jesus, these Pharisees would be on our team!” 

The problem with legalism is that it is in tune with our sinful nature (i.e. our old Adam).  As Christians we continually struggle with legalism for it resonates with the old-Adam, it jives with our normal way of thinking and resonates with the worldview of what Ecclesiastes calls, “life under the sun.” 

It is believed by the author, that the average Christian has enough of a Biblical base to recognize the hazardous teachings of Pre-Gospel Legalism.  Pre-Gospel Legalism occurs when: one imposes requirements, hoops or duties as prerequisites[1] that need to be earned, obtained or acquired so that one may receive God's forgiveness and acceptance in Christ.  Pre-Gospel Legalism occurs for the purpose of mankind acquiring salvation, which leads to a man-centered theology.  Pre-Gospel Legalism injects human effort into justification which results in a law-based justification theology.  In Pre-Gospel Legalism, mankind’s legalistic agenda exists before or pre-conditions the Gospel.  As previously stated, the author of this article believes that there is enough of a Biblical base for the average Christian to see the unscriptural truths of Pre-Gospel Legalism, for the average Christian knows that the forgiveness of sins, credited righteousness and eternal life are ascribed to and come from Jesus Christ and Him alone. 

The problem that arises with legalism is not in the area of Pre-Gospel Legalism but in the area of what is called Post-Gospel Legalism.  Post-Gospel Legalism happens when: one codifies[2] the response to the gospel by prescribing what the response to the gospel should mean, when it should happen, how it should happen, how it should be done, how often it should happen and where it should happen so as to legitimize God's forgiveness and acceptance in Christ.[3]  Post-gospel legalism occurs for the purpose of mankind legitimizing salvation, which leads to a man-centered theology.  Post-gospel legalism injects mankind’s effort into sanctification which results in a law-based sanctification theology.  In Post-Gospel Legalism, mankind’s legalistic agenda exists after initially receiving and hearing the Gospel…the Gospel is post-conditioned. 

What makes legalism tragic and toxic is that one can reject and abhor Pre-Gospel Legalism while at the same time subconsciously slip into Post-Gospel Legalism.  In other words, one can confess a gospel-centered understanding of salvation and simultaneously contradict and undercut this gospel-centered view of salvation with a law-centered view of what it looks like in living out the Christian life.  For example: Jesus accomplished salvation for me and now “I” need to legitimize it; Jesus saved me, past tense, and now “I” must figure out how to live in the present and stay saved; the gospel has given me eternal life and now I need 10 steps so that “I” can live my paramount life in the present day.  Dreadfully, Post-Gospel Legalism can actually bleed back into the foundational truths of our salvation and infect our whole salvation existence in Christ.[4]

Man-centered prerequisites that are prescribed so that one might acquire salvation undercut the finished work of Christ.  Equally as dangerous are man-centered codified responses that are prescribed so that one might legitimize salvation, for this also undercuts the finished work of Christ.  The reason being, anytime mankind takes credit for acquiring or legitimizing salvation, the emphasis is taken off of Christ’s atonement and placed on mankind, the accent mark is moved off of Christ.  It is Christ and solely Christ that acquires and legitimizes salvation for us, anything less waters down or confuses the message of the Gospel and strips away assurance.

In Hebrews 12:2 we see that Jesus is the “founder” and “perfector” of our faith.  Our faith is a gift through the Word and we are also sustained day to day by the Spirit through the Word and Sacraments.  Quite frankly Jesus saved us, Jesus saves us and Jesus will continue to save us!  As Christians we need Jesus just as much today as we did yesterday and the day before.  Growth in the Christian life isn’t growth from dependence to independence but rather growth from independence to dependence; it is growth into Christ’s death, burial and resurrection, not away from it.[5]  Pre and Post-Gospel Legalism promote and teach the exact opposite, that we should move to independence so that we can try to establish and perfect our own faith.

The underlining premise in scripture and the Christian life is that it is all about Jesus.  May these sins of Pre and Post-Gospel Legalism be continually exposed and crucified in us by God’s Word of Law.  May God through His Word of Gospel and Sacraments strengthen our faith and protect us from the slippery slope of Post-Gospel Legalism.  May God through His Word and Sacraments sanctify us away from self to dependence upon Christ. 

Jesus is the founder and perfector of our faith.  He has already met the prerequisites and legitimized salvation for us, and best of all… 

           

            …He gives it to us as a gift! 

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[1] Prerequisites such as: one needs to reach a certain standard of moral perfection and rid himself of certain moral vices so that he can obtain forgiveness; one needs to do good Christian deeds in order to exchange these deeds for forgiveness; one needs to improve his socio-economic standing in order to be worthy of receiving grace; etc…

[2] Codified responses such as: one needs to pray for ‘X’ amount of time per day at specific times with a specific formula to validate that they are really a committed believer; one needs to listen only to praise music or only hymnal music because that is the music of choice for faithful believers; one needs to do family devotions in a specified manner from a specific book to be a true family man of God; one needs to evangelize to ‘X’ amount of people per day in a certain evangelism technique in order to show that they are truly disciples of Christ, etc...

[3] Pastor Patrick Thurmer, Legalism (http://www.livingfaithcapecoral.com/Galatians.html), May 16, 2010.

[4] See Galatians 5:9

[5] See Matthew 18:1-4

Saying Goodbye To The Ladder 2:48 PM

Ladder theology is the idea that mankind ascends to God through his/her own will, emotions and intellect in order to draw closer to God.  Ladder theology accepts the idea that mankind has fallen from the glory of God due to sin but then places a metaphoric ladder between mankind and God.  The reason for the ladder is so that fallen man can correct the fall by industriously ascending up each step of the ladder. 

Moralistic Spirituality is one of the forms that ladder theology takes on.  Moralistic Spirituality is the pursuit of behavior that conforms to a system of moral standards, standards held by God.  Jesus becomes a means to the final end of ‘becoming more moral’ with the aim that one may ascend a little higher to God.  Moralistic Spirituality appeals to the ‘will’ of man.[1]

Mystical Spirituality is yet another flavor of ladder theology.  In this thinking, mankind pursues a consciousness of ultimate reality with God through direct emotional experiences and mystical insights.  Mystical Spirituality appeals to the ‘emotions’ of man so that one might emotionally climb the ladder toward God.[2]

Finally there is Speculative Spirituality.  Through the pursuit of reflective rationale and being thoughtful of Godly logic, mankind exercises the ‘intellect’ in climbing the ladder.[3]

According to Gene Edward Veith, “All three of these conventional approaches to spirituality involve human beings’ expending strenuous effort to reach God, who is, by implication, an impassive observer, far above the fray, a goal that must be attained, a treasure that must be sought, discovered and earned.”[4]

The problem with ladder theology is that it honestly doesn’t work.[5]  How will one know if he is has an adequate amount of morality?  How will one know if her mystically experience is genuine enough?  How will one know if his reason is enlightened enough?  In looking to ladder spirituality there will always be one more perpetual step to climb, one more degree of spirituality to accomplish and assurance will never be within reach.[6]

To make things worse, mix salvation by grace alone with ladder theology and the ingredients are present for a perfect storm!  Gerhard Forde in his book, Where God Meets Man says, “To make room for grace alone we are forced to push man down to absolutely the lowest possible position on the ladder—if not off it altogether.[7]”  He goes on to say, “…since the theology of grace alone always threatens to destroy man’s created goodness… it is quite impossible (satisfactorily) to combine a theology of grace alone with the picture of the ladder...”[8]  In other words, the sinful nature runs for the opportunity to climb the spiritual ladder whether it is through mystical, moral or speculative means.  As a result a person grips the ladder and embarks on an upward journey to God.  At the same time the theology of grace alone directly opposes, slams against and undercuts the whole premise of ladder theology.

What tends to happen when the theology of grace alone collides with ladder theology is an all out pushing match!  With the purpose of trying to make room for grace, pastors and laypersons of grace alone can find themselves pushing downward or even aggressively booting people off of the spiritual ladder.  In reaction to this, ladder advocates ascend to push back.  As a result, a spiritual grade-school game of ‘king of the hill’ breaks out. 

If there is no resolution to the pushing match what can come about is a compromise between the theology of grace alone and ladder theology.  An example of compromise would be: salvation is by grace alone and one also needs to climb the ladder only part way to acquire salvation.  The only problem is that any compromise between the theology of grace alone and ladder theology results in it not being by ‘grace alone.’  History has shown and has already condemned compromises between the theology of grace alone and ladder theology, they are known as the heresies of Pelagianism and Semi-Pelagianism.[9]    

So where is the crux of the problem?  The fundamental problem lies not in the tension or compromise but in the very concept of the ladder itself.  First, does the Word even promote, endorse, or even teach ladder theology?  Secondly, should the theology of grace alone even be mentioned in the same breath as ladder theology?  Thirdly, is the theology of grace even capable of co-existing with or capable of being injected into the systematic theology of the ladder? 

In reflecting on Martin Luther’s thoughts and scripture, Gerhard Forde suggests that “The only alternative is to reject the theology of the ladder altogether.”[10]  In other words, the problem that arises is not that mankind needs to be pushed down the ladder in order to free up some space for grace alone.  The problem is not that there needs to be a better compromise and blending of the two theologies.  Rather, the root of the problem is simply the ladder itself!  The predicament is the incorrect underlining presuppositions of the ladder system.  What this means is that there needs to be a farewell party for the ladder! 

By faith in God’s revealed Word, we get to say ‘good bye’ to the ladder and we get to say ‘welcome’ to a brand new alternative.  Unlike the ascending requirements of ladder theology, the theology of grace alone teaches us how God descended to us and how God has already fulfilled all the requirements for us.  Salvation by grace alone reveals to us how God came, “to rescue us from our miserable and deprave human condition, He became a human being Himself.  The God-man Jesus Christ accomplished the perfection moralists only aspire to and took upon Himself the punishment for everyone’s moral failures by dying on the cross.”[11]  The theology of grace alone shows us that our incarnate Christ is not a means to better morality, greater wisdom, or more closeness with God (i.e. means to another end).  In other words Christ is not a life coach that came to cheer us on and give us pointers in how to successfully ascend the ladder.  Rather, Christ is the God-man who comes to us to be our perfect morality, to be our great wisdom, to be in our midst, and to be our mediator (i.e. Christ is the end).

Since the ladder is the crux of the problem this means that one doesn’t have to fight to make room on the ladder for grace.  Because the ladder has defective assumptions there is no need for a pushing match.  Given that ladder theology has faulty presuppositions there is no need for long debates on compromise.  Why fight over or upon the ladder when the ladder is the problem?  Simply put, the ladder itself needs to be dismantled, taken down and cast from our sight… for salvation is by grace alone.[12]  God doesn’t need our ladders to descend to us, nor do we have to meet him halfway.  The reason being He has come to us in the person of Jesus Christ and He daily comes to us in His Word and Sacraments.[13]  God has fully descended to us and He reaches out His hand to us and delivers His forgiveness to us without a ladder![14]

Goodbye ladder, goodbye climbing and hello grace alone…

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[1] Gene Edward Veith Jr., The Spirituality of the Cross (Concordia Publishing, 1999), 23.

[2] Ibid.

[3] Ibid. 

[4] Ibid.

[5] Romans 3:20; Galatians 2:16

[6] Galatians 5:3

[7] Gerhard Forde, Where God Meets Man, Luther’s Dow-to-Earth Approach to the Gospel (Augsburg, 1972), 46.

[8] Forde, 50.  Parenthesis added.

[9] Summaries of Pelagianism Taken From:  
Robert Walton Chronological and Background Charts of Church History (Zondervan, 1986)

Pelagianism: Man is essentially good and capable of doing what is necessary for salvation (Pelagius ~ Late 4^th & Early 5^th Century)

Semi-Pelagianism: The grace of God and the will of man work together in salvation, in which man must take the initiative. (John Cassian ~ Late 4^th & Early 5^th Century)

[10] Forde, 52.

[11] Veith, 23.

[12] Romans 3:28

[13] Matthew 26:28; Titus 3:5; John 1:14

[14] 1 Timothy 1:15; Titus 2:11