First on the list, the term “relationship with God;” for me, having a relationship with God ties itself too closely to spiritual piety, which I equate with works based theology. Therefore, I cannot use the term, “relationship with God,” even where it may be suitable. Theologically, I dispute elements of a relationship with God because I do not support an anthropomorphic view of God. Another way of saying it, God is neither male nor female. Jesus is the only personhood within the Godhead who I refer to with gendered language. Generally, I try to avoid calling God “he;” unless, I speak of God as Father, which is theologically orthodox. Otherwise, I steer clear of anthropomorphic language for God because it represents more conservative scholarship – as a Biblical Scholar, I’d prefer not to align myself as conservative or liberal, so I can maintain a degree of balanced scholarship. Mainly, the term “relationship with God” conjures up negative feelings about my Evangelical roots. As a result, I throw out the term and deny the only definition of a relationship with God I understand. Nevertheless, accepting the gift of faith, illustrates that God is personal and that Christ is relational in the aspect of Jesus’ humanity. Thus, the closest term would be, “relationship to God,” which reiterates that the works of salvation are from God, for us, and about God – I am helpless and unable to work-out my own salvation, which is why a relationship with God does not work for me. For the sake of safety, sanity, and communication I avoid the term altogether.
Thursday, February 17, 2011
Post-Evangelicalism (part one): Dangerous and Abrasive Language
The discussion on Jesus (for this discourse) prompted what one can appropriately call an exposition of terms. At various points throughout this discourse, the terms “Evangelical” and “Theology of Glory” have been referenced in matters of dispute. Today, I call myself a Post-Evangelical Lutheran; there is a reason for this distinction – I am a former Evangelical. One might ask, “Why does that matter?” Simply put, entering the Lutheran world, with an Evangelical background makes many terms dangerous. As difficult as this may be for my Lutheran-raised comrades to comprehend, it is nearly impossible for me to view certain terms outside of an Evangelical definition. The problem herein, is that I oppose the Evangelical definition of most – if not all- terms and its theology (the Theology of Glory). Taking my aversion to Evangelical terms and theology into account, it has become crucial to discuss the terms I find most abrasive.
Jesus the Messiah: Why the King of Kings gets the Credit
As I depicted in the section on justification, salvation is the work of God alone: by God’s grace alone (Sola gratia), through the faith that God has given us alone (Sola fide), and through Christ alone (Solo Christo) by way of the event of the cross. It is my express belief that Jesus Christ, the Son of God, endured the consequence of sin – through his death on the cross – for the sake of all humanity; through this, he graciously imputed his righteousness upon us. Christ died for sinners (understood to be all of human kind) and justified us with his righteousness. In conjunction with these theological beliefs, this theologian maintains that the teachings of Jesus and the events of the Gospels of Jesus Christ (as well as, the remainder of the New Testament and Old Testament Scriptures) are true. Jesus Christ is savior and the mediator for our salvation. Without Jesus Christ and his work of the cross, the entirety of this discourse would be meaningless. Boldly, I reject that Christ died to make people righteous; yet, I uphold the view that he died for you and for me without our merit and that God is found on the cross.
Considering that all merits of salvation belong to God – not people – all the credit and glory belong to God alone (Soli Deo Gloria). Attributing glory to God alone should never be confused with the Theology of Glory (up to this point of the discourse, I have politely dismissed the aforementioned theological thought process). Glory to God alone, means salvation is not about us; rather, it is for us and about God.
Wednesday, February 16, 2011
I am a Sinner: the Repudiation of Allegation
In line with justification, is sin and sanctification, which are logical progressions of the idea that righteousness belongs to God. Given the fact that what prompted the composition of this entire document was the questioning of others; addressing the most common question, of sin and morals seems fitting. Though, it may not be necessary to have a section of this discourse devoted to a conversation on sin, it is the one theological issue central to most of my debates with other people. Further, I touch on sin throughout this discourse; yet, I want to reiterate that I affirm the existence of sin. Truthfully, my stance on sin is the only matter I feel I have to defend. As a Lutheran, I believe in a world where sin and righteousness exist at the same time. Surprisingly, it is Christians that put me on the defensive about this issue. It is important to remember that I hold to a position that insists that all facets of my salvation stem from God – no work of my hands negates that I am a sinner. On the other hand, the fact that I am a sinner does not abate the truth that I am made righteous through the gifts of God. In spite of that fact my morals continue to be the subject of debates that lead to the conclusion that I must not believe anything – such an assertion is clearly false. Proclaiming a doctrine of grace over sin does not make one a nihilist.
“As though we knew not, that the world is the kingdom of Satan, where, in addition to the natural blindness that is engendered in our flesh, and those most wicked spirits also which have dominion over us, we grow hardened in that very blindness, and are bound in a darkness, no longer human, but devilish” (The Bondage of the Will, Martin Luther).
In receiving the gifts of God – faith and grace – thereby recognizing one’s dependence on God and the work of the cross for salvation; the gift of faith prompts a response in the believer; this sanctifying response is known as repentance. In other words, one ought, not, to enjoy the fact that sin and righteousness exist in the world together – otherwise, one hinders the response part of faith. The reason faith is a gift is because it allows us to repent from the effect of sin. Hence, I am telling you that I believe we live in a world where sin exists and though grace justifies me in the sight of God; it is the response of faith, in repentance, that sanctifies me in the sight of God. All-in-all, these things are gifts of God and without God I am helpless.
A Son of Sin and Grace: Justified by God and God Alone
By the virtue of a sovereign God, human beings will never earn their salvation; we are justified, in the sight of God, and saved as the result of divine gifts. God has given righteousness to sinners as a gracious gift; for, we will never merit or afford our righteousness. One who believes that Christ entered this world and achieved the work of salvation – on our behalf – is justified by faith and faith alone. The idea that we are justified by faith alone (sola fide) may seem troublesome to some people. In the words of Martin Luther, “The reason why some people do not understand why faith alone justifies is that they do not know what faith is.” Faith, is to trust that Christ did the work of salvation for us – meaning that faith contains a personal element. In order to take a leap of faith, one cannot simply believe that Christ died to save humanity because that is not what makes faith a leap; one has to put their trust into that belief. Thus, faith is putting one’s trust into a belief and depending on the truth of its promises. In turn, believing, trusting, and depending on the idea that the work Christ has done for us is true becomes a response that unites the one who believes with Christ. As a result, we have what is called faith – I have what is called faith.
Nevertheless, the faith I possess – its belief, its trust, its dependence, and its response – is the result of a gift from God. Ultimately, faith is a gift, grace is a gift, and salvation is a gift – they are all divine gifts, things that no one earns. Consequently, justification, what one has to do to be saved, is receive the gift of faith. As a recipient of the divine gift of faith, my faith is not a decision for Christ but a response to Christ. In other words, I did not decided to follow Jesus – I do not adhere to decisional theology – I am responding to the gift of faith that I have received by not rejecting the gift. Only by the gift of faith that I have received am I justified to receive salvation. For, it is God alone, who possesses the gifts of faith, grace, righteousness, and salvation. It is God alone, who has the ability to give the gifts we receive. In light of this, justification (what one has to do to be saved) is the work of God alone: “It is God who takes the initiative in justification, providing all the resources necessary to justify that sinner” (Historical Theology, Alister McGrath). Since justification is in God’s hands, justification is received by God’s grace alone, through our faith alone, and both are gifts from God.
In accordance with the gifts of faith and grace, one is made righteous in God’s sight and justified by God’s work. “The saints are always sinners in their own sight, and therefore always justified outwardly…. Therefore we are righteous outwardly when we are righteous solely by the imputation of God and not of ourselves or of our own works” (Martin Luther, “Lectures on Romans”). Some time ago, I coined a phrase with a friend of mine that I am a “Son of Sin and Grace;” to put it simply, I am a sinner made righteous by the grace of God. I’ve heard people call this the sinner-saint complex. For me, it is not a complex or even complicated – I am a sinner, thanks to Original Sin, and only grace that emanates from God can complete my justification. In line with Luther’s doctrine of “the alien righteousness of Christ,” any righteousness I posses comes from God – the source of righteousness is outside of me or my ability.