I am going to help lead a new class in the fall (if it all works out) on covenant discipleship, from the Wesleyan perspective. I am looking for various quotes and thoughts at the moment. This one…
Well, he was pope for a reason:
This linguistic change reveals a spiritual process with wide implications, namely, the attempt to get behind the Church’s confession of faith and reach the purely historical figure of Jesus. He is no longer to be understood through this confession, but, as it were, in and through himself alone; and thus his achievement and his challenge are to be reinterpreted from scratch. Consequently people no longer speak of following Christ but of following Jesus: for “discipleship of Christ” implies the Church’s confession that Jesus is the Christ, and hence it involves a basic acknowledgment of the Church as the primary form of discipleship. “Discipleship of Jesus”, however, concentrates on the man Jesus who opposes all forms of authority; one of its features is a basically critical attitude to the Church, seen as a sign of its faithfulness to Jesus. This in turn goes beyond Christology and affects soteriology, which must necessarily undergo a similar transformation. Instead of “salvation” we find “liberation” taking pride of place, and the question, “How is the liberating act of Jesus to be mediated?” automatically adopts a critical stance over against the classical doctrine of how man becomes a partaker of grace.
Joseph Ratzinger, Behold The Pierced One: An Approach to a Spiritual Christology (trans. Graham Harrison; San Francisco: Ignatius Press, 1986), 14.
I believe it is time for us to begin to think about these things! Period! Joel Watts last blog in this blog is excellent if one take seriously what he really believes about the Bible! I was going to publish this in there as a reply, but I decided to make my reply into a blog. It may be better for readers to understand what is my point on that, something that, before God I have been struggling since my pastoral days, and, after which, when I came to a firm position, not only I find peace and comfort in God, I was able to gain a deeper understanding of God, His Word and what His Word may represent to us. So, here it goes:
Admittedly, even as a proponent of Sola Scriptura, I cringe when I read tenets of faith that use the words you mentioned. I fail in accepting that the people who chose those words really have any sense of their meaning. In the other hand there are traditions that are in and of itself biblical traditions and should be respected and used authoritatively simply because they originated in Scripture; but there is also what I have called for many years “tr-addiction”; these are “traditions” that became “tr-additions” and later turned into “tr-addictions”, or, they are inventions that become additions to the faith, that later culminate with being so “ingrown” and ingrained that they are hard to dispel as an addiction to a drug. Maybe we (Joel and me) should start a “tr-addiction rehab!”.
Interestingly enough, most of these “tr-addictions” originated not from more moderate biblical thinkers, but from the very same people who claim that the Bible is what the Pure Life says it is! Oh, need examples? Easy: Organizations who say what Pure Life says about the Bible add to the Salvation “condition” (there is no condition for Salvation by the way, other than being not saved), to believe what they say about the Bible! Yes! This simple, and… this ridiculous! It is no longer the Cross alone, but also, the 66 Canon, word by word, letter by letter! I propose that the belief that believing the 66 Canon word by word is a good thing, but it turns into a bad thing when it is made into a condition for Salvation! Then it is an addition that becomes a tr-addition, that later turns into a tr-addiction! This is where flawed logic leads us: the place at which we wanted to avoid being…
BTW, this is not the purely fundamentalist and Pentecostal or even the Primitive Baptists fault alone! I have been shunned by Presbyterians (who unlike the Vegetarians who eat vegetables, they eat Presbyters) because I have some Lutheran views about the Canon; some of them don’t think I can be saved if I hold to Lutheran views about the Canon… I have to subscribe fully with the Westminster Confession of Faith (which I do in 98% at least) which says that the Bible is a 66 books Canon! Then they accuse Roman Catholics for elevating traditions to the level or over the Bible! Isn’t that something?
Even Jesus on his way to Emmaus (Luke 24) said that “Moses (the Law) The Prophets and the Psalms speak of Him…” So, allow me a bit of fun here, but even Jesus may not have been a 66 books Canon believer, huh? Well, I know that the N.T. had not been written yet… but, I hope you get my drift… even Jesus was Christocentric in His view of Scripture!
The idea of a Tr-addiction Rehab Center is growing…
(Oh, brother, there goes my opportunity to blog here exclusively as a “conservative”… unless it is added “non-conformist” to that)
The ‘lukewarmness’ of Laodicea is to be related to the local water-supply, as suggested by Rudwick and Green. Their interpretation of the term as denoting ineffectiveness rather than half-heartedness is to be accepted. Further study confirms their suggestion that ‘hot’ and ‘cold’ allude respectively to Hierapolis and Colossae. Some details of the background and its application remain obscure. 1
Hemer notes that the “moralistic speculations which cannot reasonably be sustained” in regards to the usual interpretations. This is important, because the use of “lukewarm” is often tossed around to indicate some sort of vile middle-ness.
Such as today. In response to a post I wrote, some pastors who should know better use this word as a way to dismiss the argument. He used it to such a squalid and tepid faith. Yet, this is not the case. Rather, biblical scholarship shows this letter has been misunderstood, greatly. Rather than a faith that is stuck in the middle, χλιαρός is meant to show a faith without God, without the need for God, and that is self-sufficient. Hemer goes on to show that the condemnation was not against the spirituality or faith itself of the Laodiceans but of the works.
Hemer draws a parallel: “In Arrian, Epict. 3.21, Epictetus, a native of Hierapolis who betrays little contact with Judaism or Christianity, likens unqualified persons who enter lightly upon lecturing or the mysteries successively to those of a weak stomach who throw up their food and to those who misuse eyesalves”2
Do you get this? The falseness, not the mildness, of the people are at question. It is not the wrongness, nor the misguided, but the falseness. For instance, those who hide their demons behind a cloak of a public show of Christian McCarthyism.
Colin J. Hemer, The Letters to the Seven Churches of Asia in Their Local Setting (Grand Rapids, MI; Cambridge, U.K.; Livonia, MI: William B. Eerdmans Publishing Company; Dove Booksellers, 2001), 208 ↩
Colin J. Hemer, The Letters to the Seven Churches of Asia in Their Local Setting (Grand Rapids, MI; Cambridge, U.K.; Livonia, MI: William B. Eerdmans Publishing Company; Dove Booksellers, 2001), 191. ↩
The act of confession is something Protestants often fail to understand.
“The Sacraments of Penance and Reconciliation […] flow directly from the Paschal mystery…In fact, the same evening of Easter the Lord appeared to the disciples, closed in the Cenacle, and, after addressing to them the greeting ‘Peace be with you’, he breathed on them and said: ‘Receive the Holy Spirit. If you forgive anyone’s sins, their sins are forgiven.’”
It is thus that we wait for entire sanctification; for a full salvation from all our sins, from pride, self-will, anger, unbelief; or, as the Apostle expresses it, “go on unto perfection.” But what is perfection? The word has various senses: Here it means perfect love. It is love excluding sin; love filling the heart, taking up the whole capacity of the soul. It is love “rejoicing evermore, praying without ceasing, in every thing giving thanks.” [Sermon 43–The Scripture Way of Salvation]
“Well, but what more than this can be implied in entire sanctification?” It does not imply any new kind of holiness: Let no man imagine this. From the moment we are justified, till we give up our spirits to God, love is the fulfilling of the law; of the whole evangelical law, which took place of the Adamic law, when the first promise of “the seed of the woman” was made. Love is the sum of Christian sanctification; it is the one kind of holiness, which is found, only in various degrees, in the believers who are distinguished by St. John into “little children, young men, and fathers.” The difference between one and the other properly lies in the degree of love. And herein there is as great a difference in the spiritual, as in the natural sense, between fathers, young men, and babes. [Sermon 83–On Patience]
Entire sanctification, or Christian perfection, is neither more nor less than pure love; love expelling sin, and governing both the heart and life of a child of God. The Refiner’s fire purges out all that is contrary to love, and that many times by a pleasing smart. Leave all this to Him that does all things well, and that loves you better than you do yourself. [Letters to Mr. Walter Churchey, of Brecon]