Quick follow up on Justification posts

First of all I want to thank all four guest writers for this past weeks blog content.  Though there was not much by way of comments, blog traffic was over 5 times what it usually is.  The one item that sticks out at me is that all views seemed to hold, to some degree an objective view of justification, though Connie's view did not place emphasis there.

Connie, and Dawn, both held a universal view of justification, and it appeared to me that Matt did as well.  Connie's view was hopeful that justification which occurred for all was also applied to all, or that all would reap the benefits of it.  Both Dawn and Matt, saw justification as purchased for all in Christ, but applied to those who by faith receive it.  I imagine if Dawn and Matt continued to hash this out we would see quite a difference in how faith is received, nonetheless the nature of a universal unlimited justification based on an unlimited atonement seems to drive their view of justification.  Dawn and Matt both seemed to attach this atonement firmly to Christ as second Adam for us.   Connie seemed less intent on getting into the how justification occurred objectively, and more into what action that justification produces in the world.

Ralph's reformed baptist view was the only view of the four that had atonement as limited to the elect.  Ralph's emphasis is on a monergistic work of Christ to redeem his people entirely independent of their efforts.  Ralph, Matt, and Dawn all held to what I saw to be objective justification, in other words, we are justified by the life, death, resurrection of Christ for us as a historical fact.  Connie may or may not believe that, but she affirmed that her focus was not at all on the 'how' but on the 'what this will produce'.

The greatest difference between the three classically orthodox views (Matt, Ralph, and Dawn) is how justification is applied.  Ralph has it applied on the basis of election which guarantees faith, Dawn and Matt have it based on faith which applies the already given justification.  Matt and Dawn's views would then differ on how faith is given or exercised.

Other thoughts? What did I miss?

Justification (3 of 4) Wesleyan - Matt L.

This post is from Matt L he can be found on twitter @mattlipan and he blogs at http://mattlipan.blogspot.com/

Read this before reading on, just to see what is going on here.  Note: these posts are guest posts and may or may not reflect my views.  -Jay

Special thanks to Jay for inviting me to guest post here on “the tenth letter…” about the idea of justification from a Wesleyan perspective. You’ll note my meager attempt to do so below. Don’t hesitate to continue the dialogue or connect with me @mattlipan.

It starts with the problem of sin, one we all have thanks to the parents of humankind, Adam and Eve (Rom. 5:12). What sin does is put you and me at odds with God. Our inability to perfectly follow God’s law has made us, as John Wesley noted in his sermon Justification by Faith, “dead to God, dead in sin…and under the sentence of death eternal” (I. 6.). And see, the thing is, there is nothing you or I can do on our own to escape the sentence of death we have earned because of our sin (Rom. 6:23). If it ended here we would all be in sad shape but fortunately for all humankind, there is more to the story.

Seeing the predicament humankind was in, God sent all the fullness of Himself and man to dwell among us in the person of Jesus. Wesley describes Him as, “a second general Parent and Representative of the whole human race” (Justification by Faith. I. 7.) and as such, it is only through Christ that you and I can be forgiven, or justified, before God. Through Christ’s willingness to bear our sins on the cross (1 Pet. 2:24-25) as the perfect and complete sacrifice for the entire world (1 Jn. 2:1-2), justification has been made possible.

Paul tells us in that we are “justified freely” by the grace of God through Jesus (Rom. 3:24) and not through anything we’ve ever done or will ever do (Eph. 2:8-9). It is a gift received through faith and by faith. Speaking on faith, Wesley says it is the “only necessary condition” of justification (Justification by Faith. IV. 5.) and that without it, one cannot be justified. He goes on to write

[We] must come as “mere sinner[s],” inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of [our] own but sin and misery. Thus it is, and thus alone, when [our] "mouth is stopped," and [we] stand utterly "guilty before" God, that [we] can "look unto Jesus," as the whole and sole "Propitiation for [our] sins." Thus only can [we] be "found in him," and receive the "righteousness which is of God by faith."

(Justification by Faith. IV. 8.)

Wesley describes justification as “the forgiveness of sins” but says that this in no way implies that God “esteems us better than we really are, or believes us to be righteous when we are unrighteous” (Justification by Faith. II. 4 &5.). Here Wesley makes a distinction between justification and sanctification. The former implies what God does for us through Christ while the latter speaks to what He works in us by His Spirit (Justification by Faith. II. 1.). In this way, justification is the first step in the process of sanctification and a necessary one for anyone who would call themselves a disciple of Christ. 

Methodists are Mythical Creatures #2

For those who did not read last Thursday's post, this is a continuation of it.  You don't necessarily need to read that post to get the gist of what is being said here, but you would do well to read it.  What I am doing is making the assessment that a Methodist is a mythical creature (ie a true Methodist does not exist) if you define Methodist by the same definition of John Wesley.  Again, I point you to the previous post if you are looking for a little more background info and context. (Please don't comment on this post unless you have at least skimmed the beginning of last Thursday's post.)

Again, this post is a response to a tract Wesley wrote entitled "The Character of a Methodist" and we continue in paragraph 6.

6. [A Methodist] is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy. "Perfect love" having now "cast out fear," he "rejoices evermore." He "rejoices in the Lord always," even "in God his Saviour;" and in the Father, "through our Lord Jesus Christ, by whom he hath now received the atonement."

 Again, we see John Wesley declaring, only not explicitly, that a Methodist is perfect.  Of course we know that Wesley taught Christian perfection, but this tract goes a long way toward telling us what this "Christian Perfection" looks like.  Wesley uses very absolute terms to describe a Methodist, a Methodist is "always happy".  This is a standard which the Christ Himself, though perfect, never obtained.  Happy always is a perfection beyond perfect, an utter impossibility.  Can you yet be happy when the name of God is blasphemed before you?  My fellow United Methodist, are you a Methodist by Wesley's standard?  I have never met a man or woman who was happy for 24 straight hours, let alone happy 'always'.  Beyond always being happy, the Methodist also "rejoices in the Lord always",  um, yeah... no comment.  Essentially what we see Wesley saying is that the Methodist is someone who perfectly keeps the Law.  Now let's be fair, Wesley is not saying that a Methodist is justified by the Law, he is saying that a justified Methodist upholds the Law completely.  Again let's be fair, I know that many will falsely make this accusation, but he is not falling into the Galatian error of justification by works.  Let's move on to the eight paragraph.

8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint." Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times "the Spirit maketh intercession for him with groans that cannot be uttered." But at all times the language of his heart is this: "Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee." And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing.

Does this even need comment?  I certainly believe this tract to adequately describe the desire which the Spirit grants believers.  We long in our inward parts for this perfection, this perfect union, this absolute uprightness.  Yet let us be clear that we still struggle and fail constantly to reach the standards of God, the very standards which we desire to reach.  However according to Wesley a Methodist is someone who does not fail, does not sin, does not cease in prayer... EVER.  The Methodist is "never hindered, much less interrupted, by any person or thing."  Are you convinced yet that a Methodist in Wesley's terms is a figment of the imagination?  Again, I am not saying that it is okay to NOT pray without ceasing, it is sin to stop, which is why we continually need the blood of Christ!

10. For [The Methodist] is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection.

 11. Agreeable to this his one desire, is the one design of his life, namely, "not to do his own will, but the will of Him that sent him." His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye.

As if this is not enough, and I have skipped much, to prove that a Methodist is a mythical creature, let me sum up the whole shebang with the entire 13th paragraph.  For those who love Wesley (and much of what he has done and said I love) please explain what follows to me.

 13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs according to his Master's will; every power and faculty of his soul, every member of his body. Once he "yielded" them "unto sin" and the devil, "as instruments of unrighteousness;" but now, "being alive from the dead, he yields" them all "as instruments of righteousness unto God."

So member of the United Methodist Church, or other Wesleyan tradition, have you met the standard of Wesley's sect?  Later in the tract Wesley asserts that what he has put forth is just basic fundamental Christianity.  The reality is that he has just expressed the Law from the New Testament to the utter neglect of the Gospel.  This tract is an utter fail, one which could lead followers of Wesley in only two possible directions, the first being despair, for they will never achieve the 'Methodist' standard.  Or the other being delusion, actually believing they have met that standard, though they obviously have not.

I'd love to hear from a real 'Methodist' respond here, I've always wanted to meet a fairytale creature.

Methodists are Mythical Creatures #1

While doing a little research on the internet I came across a tract written by John Wesley called The Character of a Methodist which I found in many places to be a bit disturbing and very much counter to my understanding of the scriptures.  If you do decide to follow that link, please note that what is written by Wesley is meant to point out what distinguishes Methodists, not requirements for salvation.  Also note that this document is not a denominational standard for what it means to be a United Methodist.  The following is an excerpt from the opening paragraph of this tract which will give you an idea of what it proposes to do.

SINCE the name first came abroad into the world, many have been at a loss to know what a Methodist is; what are the principles and the practice of those who are commonly called by that name; and what the distinguishing marks of this sect, "which is everywhere spoken against."

The rest of the tract seeks to answer question "what are the distinguishing marks of this sect?" Or as the title conveys, what is "The Character of a Methodist"?

This post really cuts straight to the heart of this blog.  It shows the difficulty and  tension of ministering within a body that finds guidance into the scripture from Wesley at its core of belief, while personally coming to a theology that is in numerous places at odds with Wesley.  Also realize you do not have to agree with Wesley to be a member of the United Methodist Church, the point is that our system is Wesleyan at its core so though our thinking diverges  at times from Wesley his theology still shapes ours significantly.

So without further introduction let's get into the body of this tract, which will take a few posts to deal with.  Please note that I attempt to be honest a fair to the context of this tract as I pull various statements from it.

The first 3 paragraphs of the tract deny that a Methodist is a legalist, and affirms unity with those outside of the Methodist sect, and then we are met with these words at the beginning of the fourth paragraph.

4. Nor, lastly, is [a Methodist] distinguished by laying the whole stress of religion on any single part of it. If you say, "Yes, he is; for he thinks 'we are saved by faith alone:'" I answer, You do not understand the terms. By salvation he means holiness of heart and life. And this he affirms to spring from true faith alone.

 This statement is troubling for a number of reasons.  The first being that it gets certain categories wrong.  I can certainly agree that Ephesians 2:4-10 express that much of the purpose of salvation is indeed to create a holy people, 'created for good works'.  Let us not deny sanctification is a very intentional by-product of justification on the part of God.  Let us also not deny the fact that our salvation is intended to have tangible results in this world, and it does not simply end with right standing before God.  However if salvation is defined as "holiness of heart and life" then the category is wrong.  Of course the true Wesleyan would say "holiness of heart and life" is a result of grace, but clearly "holiness of heart and life" is dependent in some measure upon the performance of man.  Therefore if salvation is truly defined as "holiness of heart and life" it is syncretism and not at all "apart from works" (Eph 2:8).  This also affects our assurance of salvation immensely.  If you strip salvation of grace and render it to be a state of practical holiness of heart and life then nobody... NOBODY... experiences salvation.  Essentially Wesley with this definition has said a Methodist is one who believes that salvation is the equivalent of Christian Perfection.

The reality is that salvation is our participation in the life death and resurrection of Christ by faith.  In other words, our salvation is rooted in what Christ has done for us.  Yes salvation does result in progressive sanctification and becoming holy in our heart and life, yet that is results of a finished action, not the action itself.

Another quote from this tract that I found disturbing (and there are many) was found in the very next paragraph. (#5)

Who is a Methodist, according to your own account?" I answer: A Methodist is one who has "the love of God shed abroad in his heart by the Holy Ghost given unto him;" one who "loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion for ever!"

 Essentially Wesley has said that a Methodist is one who perfectly keeps the Law of God, knowing that the sum of the Law is loving the Lord with ALL heart, ALL soul, ALL mind, and ALL strength.  Here we see that Wesley has a very different understanding of the purpose of the Law than the reformers did, and that the Apostle Paul did.  I believe this tract had its initial publication prior to Wesley's Aldersgate experience in 1738 but I am not sure.  However I know that the version of this tract which is linked to above was the final publishing of it in 1777 some 40 years after Aldersgate.  The reason I mention Aldersgate is that the above portion of this tract runs completely counter to Luther's preface on the Romans which Wesley was 'strangely warmed' upon hearing.  I would contend that, by Wesley's definition, other than Christ there has never been a Methodist on the face of the earth..  A Methodist (by Wesley's definition) is a mythical creature.

Essentially Wesley's argument is that a Methodist is one who has been perfected.  So to my Methodist friends who have read this far... I hope you are not reading this blog to kill time, or for simple recreation, because if you are... then ALL your mind has not been devoted to the love of God and you are no longer Methodist!! at least according to Wesley.  But don't worry, we still love you, and you are welcome to explore with us the possibilities of unmerited favor of God based on what he has done for you in Christ.  Even if you aren't living with perfect "holiness of heart and life".

I will continue this in coming weeks.  Expect updates to the blog on Mondays and Thursdays.  I am working at getting ahead and scheduling the posts to drop on those days.  By the time this posts I should be a week or two ahead.

Luther and Wesley - Strangely Warmed

In the United Methodist Church you will find many congregations named 'Aldersgate UMC' and likely if you have been around the UMC for a significant amount of time, or studied the life of John Wesley you have come across what has been deemed Wesley's 'Aldersgate Experience'.  Wesley records this in his journal:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans.  About a quarter before nine, while the leader was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ alone for salvation; and an assurance was given me that He had taken away mysins, even mine, and saved me from the law of sin and death.

I have began to ask a few pastors within the UMC if they had ever read, or been required to read 'Luther's Preface to the Romans' and have found that the vast majority have not.  Now certainly one does not have to read Luther's preface to understand Paul's Epistle to the Romans, but being a 'Wesleyan' denomination that appeals frequently to Wesley for it's understanding of scripture, you would think it would be incumbent upon UMC pastors to read the document which finally gave Wesley assurance of sins forgiven.  The 'Aldersgate experience' gets mentioned frequently when talking about Wesley, yet few dare go to the source which precipitated the experience.

The emergent and missional movements have found a warm reception in the United Methodist Church, and one of the reasons they are so welcome there is because of how missional Wesley was.  The missional mindset has been in the UMC since day one, and continues in it today.  While I am not against all things missional, I do find it unfortunate that as a church we have failed to see that Wesley was missional, long before he was strangely warmed.  What I mean is this, Wesley took huge risks traveling as a missionary, setting up societies, fighting against slavery, building orphanages, among many things, before he ever happened upon someone reading Luther's preface to the Romans there on Aldersgate street.  Wesley did countless acts of piety and yet had no assurance of sin forgiven.  Wesley did countless good things but had come to the point where it all seemed meaningless and that he wondered if he was still lost.  This is where the missional movement leads its people, eventual despair.  'Missional' Christianity leads people to associate their status in the kingdom with their works in this world, and eventually when a person has a strong sense of their sin the goodness of their works is no longer a source of hope.  The missional movement thrives on Matthew 25 when Jesus speaks of sheep and goats, yet never reads the text carefully enough to see that the sheep were unconscious of their piety while the goats put their hope in theirs.  They miss the fact that the sheep and goats are separated in that passage prior to their works being evaluated, not on the basis of the work.  We could go on an on here.

Anyway, I plead with Methodists who may come across this post to pick up a copy of Luther's Preface to the Romans, or read it online here.  It is not long, and is well worth your time, and maybe you too could be strangely warmed.  Here is an excerpt.

You must get used to the idea that it is one thing to do the works of the law and quite another to fulfill it. The works of the law are every thing that a person does or can do of his own free will and by his own powers to obey the law. But because in doing such works the heart abhors the law and yet is forced to obey it, the works are a total loss and are completely useless. That is what St. Paul means in chapter 3 when he says, "No human being is justified before God through the works of the law." From this you can see that the schoolmasters [i.e., the scholastic theologians] and sophists are seducers when they teach that you can prepare yourself for grace by means of works. How can anybody prepare himself for good by means of works if he does no good work except with aversion and constraint in his heart? How can such a work please God, if it proceeds from an averse and unwilling heart?

But to fulfill the law means to do its work eagerly, lovingly and freely, without the constraint of the law; it means to live well and in a manner pleasing to God, as though there were no law or punishment. It is the Holy Spirit, however, who puts such eagerness of unconstained love into the heart, as Paul says in chapter 5. But the Spirit is given only in, with, and through faith in Jesus Christ, as Paul says in his introduction. So, too, faith comes only through the word of God, the Gospel, that preaches Christ: how he is both Son of God and man, how he died and rose for our sake. Paul says all this in chapters 3, 4 and 10.

That is why faith alone makes someone just and fulfills the law; faith it is that brings the Holy Spirit through the merits of Christ. The Spirit, in turn, renders the heart glad and free, as the law demands. Then good works proceed from faith itself. That is what Paul means in chapter 3 when, after he has thrown out the works of the law, he sounds as though the wants to abolish the law by faith. No, he says, we uphold the law through faith, i.e. we fulfill it through faith.

Peace Friends.