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Untangling “Predestination” — Part 5

Those who have been following this blog site will already be aware of the fuller context concerning God’s premial justice and, in turn, the premial Atonement, into which this treatment of “predestination” is getting unceremoniously dropped. When I started this analysis back in 2008, I had not yet read the brief but trenchantly argued treatise from 1741, An Essay on Redemption: Being the Second Part of Divine Rectitude (104 pages), by John Balguy, who first coined the term “premial” (please see my “About” page at the top of this site, along with the first couple of blogs, where I quote at length the passage containing the only two instances of the new word). I first read the book in late January of 2011, so never used ‘premial’ in this exploration of predestination. Nevertheless, the contents were fully in accord with Balguy’s use of the word, so his label nicely covered the contents regardless.

Therefore, it will not be inappropriate to poise my results more precisely within the context of the premial Atonement perspective which I have already elaborated in this blog site. Readers will know that the apostolic take on the Atonement that I simply label “premial” is free of those several “penal” elements now so commonly assumed by conservative evangelical Protestants and gathered under the rubric “penal substitution” or “penal satisfaction.” This latter position was most fully developed within Calvinism, and is in fact its most characteristic doctrine, although other Protestant traditions share significant elements as well. However the so-called “Five Points of Calvinism” have amplified them at greatest length. And among these, “the doctrine of predestination” was simply embedded within “Unconditional Election.”

I have tried to show on this blog site that Penal Substitution logic is stretched entirely on an economic framework of logic that is qualified penally. This is decidedly not the framework of the New Testament explanation of the Atonement, nor, for that matter, of Justification or Reconciliation either, which do, however, likewise draw upon legal language, and thus are jeopardized no less by penal pretensions and impositions.

The fact that every one of the Five Points bears the marks of abuse by stretching on this punitive ‘rack’ will raise the presumptive expectation that what Calvinists do with “predestination” will bear the same marks of torture. Sure enough. “Predestination” is said to be necessary because a “sovereign” God’s plan to pay/satisfy for the debt of sins incurred by a limited number of chosen/elect—for to pay for the sins of all mankind would be uneconomical, hence unfitting for a prudent Sovereign—can only seem plausible on the premise that sins/debts must be paid for by someone, in any case, without fail, in other words: by a Penal Substitute. Such “prudential” logic may be worthy of a for-profit, self-aggrandizing, client-deceiving insurance behemoth; it is unworthy of a God who is Our Rock, who indemnified the whole population without exception, for the sake of His own grand reputation and Brand Name!

We have shown throughout this site that this particular construal of economic metaphors and concepts is not to be found in the Bible. Sin (even as “debt”) is never said to be “paid [for]at all. Indeed, it is exclusively the saints or believers that are said to be bought and paid for. However, their faith itself is their own willful contribution to salvation, turning as it does on their natural (and not “fallen” as such!) human response to the necessary but not sufficient testimony of Holy Writ, which requires getting “blended together with faith in those who hear” (Hebrews 4:2) in order to achieve its intended beneficial outcome. To be sure, this evidence does powerfully evoke or induce faith, but does not “guarantee” faith. This process happily accords with God’s graciousness (Romans 4:16), which, in fact, enhances and fosters human sovereignty, authority, judgment/decision-making, and choice, even if it should happen to result in a rebuff of His gentle advances. God is all about “inviting” folks to the Party of the Kingdom.

Nevertheless, as we know, comparatively few are chosen—only those who exert their own self-authorized faculty of faith—which even as Calvin so validly declared, is simply the outstretched hand (not the laboring hand, mind you!), ready to receive the Gift God is handing out.  That Gift is most emphatically not faith; that Gift is the Holy Spirit itself, which could not consequently show up early (“preveniently”) in order to create the very faith by which itself is thereupon received. The logical incoherence of such a contention should be perfectly clear. My refutation does not exclude, however (as was the burden of my above paper), that a Book inspired by the Holy Spirit may precede faith and perform the honors, without any incoherence or contradiction. (That, in particular, was the burden of my preceding “Appendix.”)

The premial justice of God is directed upon the blameless Defendant to exonerate and then repay him due restitution for his painful labors of love on behalf of the whole blamed (!) world of sinful humanity. However, no quid pro quo equivalence of “pain for pay” characterized the transaction. It was purely gratuitous, which is not to say “wasted,” but simply rationally appropriate to the intended outcome, without overreach or shortfall. It hit its mark precisely: “Now if anyone is loving God, this one gets known by Him” (1 Corinthians 8:3).

This premial rationale relieves theology of any burden to “limit” the divine outlay of beneficence or graciousness to one that accords with alleged economic rationality, much less to economic penury! After all, what the Lord Jesus Christ procured was a prize, booty, spoils, winnings, judicial damages, just deserts, not an “equivalent payment” or “commercial exchange” of any sort, as I have been at great pains to establish in this blog site from the very beginning.

His love has no limits, His grace has no measure,

His power no boundary known unto men;

For out of His infinite riches in Jesus

He giveth, and giveth, and giveth again.                   —Annie J. Flint

This was in full satisfaction, if you will, of “the righteousness/justice of God,” as Paul was at even greater pains to establish in his epistle to the Roman believers, but which the Protestant Reformation, at yet more (and needless) pains accidently—let’s be charitable here—sabotaged in favor of a convoluted pretzel of a doctrine: Paul meant rewarding (premial) justice dispensed directly to Christ (who deserved it), thence graciously distributed for free to us (who did not deserve it) by our faith and baptism (i.e., by inclusion in Christ); Luther, et al, meant punitive (penal) justice distributed to us (who deserved it) indirectly through Christ (who did not deserve it) by his substitution. The difference between these alternatives for Christian behavior and mental stability is immense.

Perhaps we need to ponder more deeply the fact that a reward can be distributed at the good pleasure if its legitimate recipient, irrespective of particular “merits” possessed by any subsequent recipients chosen. A penalty/punishment, however, cannot be thus “freely” distributed; that would be immoral and illegal. Yet penal substitution doctrine is based squarely on this latter indefensible premise, and usually even glories in it!

The premial position, we can see, comports with a faith that is exocentric (focused on an outside object) and authentically voluntary, not an “act/work” at all, but simply proper reliance on credible evidence and testimony (so not coerced), and which ultimately comports with an election that is conditional on such faith and, by reflex, with a destiny that is potentially alienable. However, the divine ambience suffusing this perspective is as different from the effluvium of penal substitution as a loaf of bread is from a stone, or a fish is from a serpent, or an egg is from a scorpion, or a REWARD is from a PUNISHMENT.  That is, as opposite as might well be imagined.

The premial framework allows the weaving of a startlingly contrasting systematic pattern of salvation across the board. This, naturally, affects all the familiar “points” of Calvinism: all alike collapse in the absence of the mortar of penal economic necessity. The premial universe is one in which an inheritance in the Kingdom of God is free…but must be claimed with steady expectation as a right of believing children of God answering to God’s promises in His own Words, contracted by Covenant—the Bible.

The premial world is one in which sin is not passed along generationally (needing to be washed away in baptism, even from infants), nor so pervasive or perverse as to make faith impossible without the prosthetic of adventitious “regeneration” to trigger it.

The premial universe is one in which Atonement is universal and plenty powerful for its appointed objective of nurturing lovers of God, but without arm-twisting others. Élégance!

In a premial cosmos, graciousness, appealing and fetching as it may be, does not act so unseemly as to make its drawing influence irresistible as a magic spell. No spellbinding here, only the spell of unforced love. “Prevenient grace” is an encumbering artifice that ought to be perceived as an insult to the grace of Christ’s resurrection, the plain bold Report of which turned that ancient civilization upside down within decades!

A premial reality is one in which believers press on toward God’s impending Kingdom impelled by the covenantal promises and warnings of God’s living Explanation, producing rich fruits of Christ’s personality to encourage others in faith and, reflexively, secure one’s own confidence and delight in the faith once for all drop-shipped to the saints of planet earth.

In a premial creation, the dark oppressive clouds of graphically visualized punishment, wrath, and condemnation poured out on a perfectly innocent, though willing (as if he “needed” to be!) victim so as to satisfy the demanding justice of God (thereby impugning justice wholesale as exclusively penally retributive), is lifted and dispelled, permitting the cheering rays of divine benignity to burst forth and bless earth’s shores.

In a premial civilization, the repugnant spectacle of Christians playing in the dung heap of sordid pleasures, toying with the profane, venal options our culture places on the bottom shelf of easy accessibility with the click of a wayward mouse—all these pleasures of Egypt would lose their glamor under their deceptive marketing as “harmless diversions for the unconditionally elect” and be discerned for the mortal perils they are.

In a premial galaxy, the affecting sight of many a seasoned churchgoer manifesting pathological anxiety concerning their destiny as a child of God, presenting the watching world with an oddly ambiguous, if not highly unsettling testimony to the comforting certitudes of the Gospel as advertised, should be as rare as jellyfish fossils.

In short, the premial justice of God manifested supremely in the resurrection of the Lord Jesus Christ from among the mouldering dead to proliferating immortality, agrees to perfection with the heralding of an endless sparkling destiny as children of God, privileged to inherit a whole New Creation, starting with Christ’s resurrected body and proceeding to incorporate all others who believe and get immersed in him by his Holy Spirit. The fundamental heart of the New Testament Proclamation is not, therefore, “penal substitution” but “premial inclusion,” in an inconceivably marvelous destiny as “priests and kings” on the New Earth a comin’! Having announced such a future with abundant corroboration, God leaves the choice up to us whether we wish to join the Party or keep our unsafe distance and sadly perish.

June 2, 6, 8-9, 2017

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Filed under Calvinism, predestination, The Atonement

Reconsidering Martin Luther’s “Theology of the Cross” on Reformation Day

October 31, 2016

Today is the 499th Anniversary of “Reformation Day”–when Martin Luther posted his rumbling “Ninety-Five Theses” concerning indulgences.  This marked an historic turning point in Western Christianity, one fraught with untold opportunities to “get the Story right this time.”  It was only a partial restoration of apostolic truth at best, and a sad caricature at worst.  Consequences follow.

By this time in the career of this blog site, I had hoped to publish more on the historic missteps of the Reformation with respect to the doctrine of the Atonement and its ramifications concerning the Protestant doctrines of Justification, Reconciliation, and Sanctification.  But other opportunities emerged that I felt I couldn’t pass up.  I needed to address the Governmental or Rectoral theory of Hugo Grotius for the sake of a young and able campus evangelist, Jesse Morrell.  A controversial interaction with a local Orthodox Presbyterian church also absorbed much time and energy.

With one year left until the 500th Anniversary of the Protestant Reformation, I feel the need to return to the historic issues and assumptions of that era in order to account for the nearly wholesale declension into the penal-obsessed and death-focused dogmas of Atonement which befell that auspicious movement for human liberation from spiritual bondage.

Accordingly, I have decided to re-post my essay of three years ago that deals with Luther’s so-called “theologia crucis.”  This was by no means the authentic theology of Luther’s mature period.  To be sure, it actually predates even the indulgence controversy that catapulted the Augustinian monk into the limelight forever.  Nevertheless, some problematics of the theologia crucis attended all of Luther’s later thinking, and continually get replayed and rehashed along with  his final position.  I hope to explore these matters periodically over the next twelve months.

But in the meantime, I would encourage you to chew over the following essay in order to bone up on some irresolvable tensions that carry through both periods of the Reformer’s development.

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Since today is Reformation Day, October 31st, when Martin Luther posted his historic “Ninety-Five Theses on the Power and Efficacy of Indulgences,” I have decided to post the results of my study concerning the theologia crucis (theology of the Cross) that Martin Luther inaugurated. He coined the expression and launched the project on its problematic career. Over the years, I have come across the expression countless times, and with growing doubts about the validity of its varying contents and intended objectives. In August I finally decided to immerse myself in one of the best treatments of the subject to appear in recent decades, Alister McGrath’s well-regarded Luther’s Theology of the Cross: Martin Luther’s Theological Breakthrough (Oxford, UK; Malden, MA: Blackwell Publishers, 1985). I was not disappointed by his splendid treatment. However, as one who had arrived at vigorous certainty concerning the long-neglected centrality of Christ’s Resurrection in theology (although never doubting its importance for so-called apologetics), I sensed in the theologia crucis at least a partial explanation for the historic eclipse of the Resurrection. Nor was I disappointed by my own findings, in a sad irony. What follows is not so much a review of McGrath’s treatise, much less a summary, as a response by way of counterpoint. McGrath proceeds via mounting delight and approbation for Luther’s “progress” in his agenda. To the contrary, I advance in terms of growing concern and critical opposition at every new twist and turn of the fated program. What began as a strong hunch has matured into a settled conviction that the virtual neglect of the decisive role of Christ’s Resurrection from the dead for every aspect of salvation was an unintended consequence of the systematic pursuit of the theologia crucis. As we approach the 500th anniversary of the Protestant Reformation, isn’t it high time to reconsider its career as possibly harboring an error of serious and ramifying consequences? You decide.

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Martin Luther’s epoch-making breakthrough concerning the meaning of the phrase “the righteousness of God” is commonly thought to have properly culminated in his “theologia crucis” (theology of the Cross). This is hardly surprising considering the circuitous route his thought traveled from the mortal fear of “God’s righteousness” that “punished sinners” by His wrath to a “righteousness of God” as “that by which the righteous lives by the gift of God, namely by faith, and this sentence, ‘the righteousness of God is revealed’, to refer to a passive righteousness, by which the merciful God justifies us by faith, as it is written, ‘The righteous lives by faith’.” He “found the same analogy in other phrases such as the ‘work of God’ (that which God works within us), the‘power of God’ (by which he makes us strong), the‘wisdom of God’ (by which he makes us wise), the ‘strength of God’, the ‘salvation of God’ and the ‘glory of God’” (McGrath, p. 97, quoting from Luther’s 1545 Preface to the first volume of the new edition of his works, published at Wittenberg).

Even so, at that watershed moment, only a slight impulse might have deflected the nascent insights toward a destiny of full-blown “theologia resurrectis” contours. Instead, the Protestant movement chose the fateful alternative of a “theologia crucis,” which in view of the intransigent structure of the New Testament Gospel, then only dimly descried as Greek and Hebrew Scripture were just coming to light in print and in vernacular translation, could never quite fulfill its weighty promise.

According to Alister McGrath, “Luther interprets iustitia Christologically: God’s righteousness, understood as faithfulness to his promises, is demonstrated in the incarnation and death of the Son of God” (Luther’s Theology of the Cross, 107, emphasis added). The words “and death” reveal vestigial assumptions of Luther’s early theological education. As he himself recounts:

I had certainly been overcome with a great desire to understand St. Paul in his letter to the Romans, but what had hindered me thus far was not any ‘coldness of the blood’ so much as that one phrase in the first chapter: ‘The righteousness of God is revealed in it’. For I had hated that phrase ‘the righteousness of God’ which, according to the use and custom of all the doctors, I had been taught to understand philosophically, in the sense of THE FORMAL OR ACTIVE RIGHTEOUSNESS (as they termed it), BY WHICH GOD IS RIGHTEOUS, AND PUNISHES UNRIGHTEOUS SINNERS.  [McGrath, 95-96; all emphases added, R.L.R.]

Luther would draw a connection, then forge a link, between God’s righteousness as punitive and that death of God’s Son—a fateful error, as it turns out. The initial misstep that primed this errant interpretation was Luther’s misapprehension of Galatians 2:16. His above recollection disparages the generally accepted Aristotelian and Ciceronian legal maxim that righteousness/ justice “renders to each his due.” Recurring to the text of Paul, he exults:

A wonderful new definition of righteousness! This is usually described thus: ‘Righteousness is a virtue which renders to each man according to his due’ (iustitia est virtus reddens unicuique quod suum est). But here it says: ‘Righteousness is faith in Jesus Christ’ (fides Jhesu Christi)!  [McGrath, 112; emphases added, R.L.R.]

However, it is increasingly accepted by scholars that the Greek is here better rendered “faith[fulness] of Jesus Christ.” This translation allows for a very different unfolding of God’s justice than the course Luther, Melanchthon, and Calvin were to pursue—a course that led inevitably to a theologia crucis as a substitute for the theologia resurrectis of the Apostle Paul and, indeed, of all the New Testament writers who treat the death of Christ.

Because Luther did not perceive that the faithfulness of Jesus Christ required God to render to him his due, i.e., true justice, by raising him from the dead and giving him gloryfrom whence he commissioned his Holy Spirit to all who would merely believe so as to cleanse away their sins, justify them accordingly, and give them the rich down payment of agelong life, including extraordinary power for healing and testifying boldly concerning God’s impending Kingdom, plus the offer of a gratuitous inheritance in it—Luther had to fetch around for some alternative, some substitute for this resurrectionary, restorative, or “premial” (rewarding, from the Latin for the opposite of penal) solution to the justification of sinners.

This premial solution implies that there was actually no need for Luther to jettison distributive justice (iustitia distributiva) in order to find a gracious God. He had only to observe the real nature of God’s avenging (ekdik) via repayment ([ant]apodo) to His abused Son for his spilled blood, the just award or just due of which spilled over generously, in turn, according to God’s super-compensatory premial justice, to all sinners who exercise faith in response to the abundant testimony of the Gospel story.

Almost needless to say, Luther’s theological rejection of distributive justice (which is properly conceived as encompassing both penal and premial judgments) was a fateful move, not only because of its potential to spawn antinomianism (a disposition toward insubordination even to Christ’s law) which has followed Protestantism like a dark shadow, but for its direct ramifications for criminal justice and peacemaking, not to mention a host of other spheres of life.

Another misstep by Luther was his equating or identifying righteousness (as a “gift of God”) with faith in Christ.” He did not see that the actual “faithfulness of Christ” was the worthiness of Christ before God (coram deo) that called forth the righteousness/justice of God to avenge his cross by raising him from the dead through the power of the Holy Spirit poured out superabundantly, then shared with all mankind as the Gift of God par excellence, with signs and wonders following.

According to this reading, the “Gift of God” is simply the Holy Spirit of promise, not “faith in Christ” (fides Christi) per se. And, in fact, the biblical vocabulary overwhelmingly conforms to this expectation. But Luther was being shoved and tugged by multiple forces of his legal and monastic education, steeped as they were in the so-called via moderna of the late medieval period (the “modern way” of philosophical discourse that was becoming popular).

Luther had originally put great stock in humility (humilitas) as the contents of a person’s doing “that which in himself lies” (quod in se est) in preparation forgrace.” But he slowly changed his opinion because of the uncertainty of knowing whether one possessed enough humility for God to “give grace without fail,” in fulfillment of His covenant (pacta or testamentum), even though the “merit” of that humility was affirmed to be “de congruo on account of this promise of God and the covenant of mercy (pactum misericordiae)” (Weimar edition of Luther’s Works, 4.262.2-7; in McGrath, 89), and not de condigno (i.e., deserved, suitable, or adequate in itself). He eventually refused to concede that even this was sufficient to bring God’s grace in the absence of God’s prior “special grace.”

This new turn of thought necessarily evoked a change of opinion also about the power of unaided “free will” (so-called). And here we see the origin of Luther’s full-blown diatribe, On the Bondage of the Will (1525), against Erasmus. However, we must carefully observe that his solution for this “sickness” of the will was “prevenient grace” rather than the inherent power of the Gospel story of God’s raising Jesus from a death of the Cross. So here Luther makes yet another misstep and slips off the Gospel path of the New Testament. Even though he sees correctly that sinners are incapable of the true humility that the medieval tradition of the via moderna (of Gabriel Biel, et al) had specified for “the certain bestowal of God’s grace” as the “sine qua non” (lit., “without which not”—an essential condition or absolute prerequisite) of the human side of the covenant (pactum), yet his counter thrust was framed in the same faulty terms of “receiving grace,” only now preveniently (coming before) rather than following faith (as the apostles had taught). It implies that faith itself was entailed in that prevenient grace, so was necessarily also a “gift,” all contrary to the “pattern of sound explanations” found in Scripture alone (sola scriptura), ironically.

So although Luther came to displace humility as the way to enter God’s favor, he did so by replacing it with graceitself instead of with a faith generated by the “power of God unto salvation,” namely, the Gospel proclamation. This led to impossible logical conundrums in theology and, indeed, to a long and very persistent tradition of rationalizing the impossibilities as “mysteries” that “faith” must “humbly” accept. And we have come full circle to another version of insupportable, unsustainable, anxiety-producing humilitas.

The above confusions were further complicated at this stage by Luther’s assumption that faith in Christ (fides Christi), initially understood as the sine qua non of the human side of the covenant—the quod in se est required of human beings—was a human act, achieved by natural ability, without the additional help of “grace.” On the contrary, in Scripture faith is never even categorized under the rubric “act” or “work.” There, the capacity to believe is an in-created faculty of all human beings, ineffaceable even by the fall into sin. The book of Hebrews neatly clarifies faith as a non-work—a sabbath rest from work. The issue therefore is not its structure, but its direction, its object, its focus. The Gospel is worthy of our faith because it has the proof of sufficient, indeed, abundant testimony to back it up.

At the time of Luther’s exposition of Psalms 71 and 72 (70 and 71, respectively, in the Latin text of the Vulgate) in early 1514, he was identifying “the righteousness of God” (iustitia Dei) with faith in Christ (fides Christi), interpreted as humility. This means that God’s righteousness was still a radically subjective intra-human act (although by the end of 1515 one not originating within human beings, i.e., an act of the will, which was in “bondage,” but an act of God), namely, faith in Christ. This construction obscured in a single fell swoop both the faithfulness of the Son to all his Father’s will, as well as the justice of the Father in reciprocating by raising him from the dead—the inextricably tandem epicenters of apostolic covenantal objectivity.

Luther’s authentic Protestant switch from seeing this fides Christi as an act of man to seeing it as an act of God did not alter the fundamental structure of his erroneous framework, which all turns on the oddly and ironically termed “objective genitive” (the grammatical case of the Greek preposition) interpretation of pistis Christou (most decisively in Galatians 2-3, Romans 3, and Philippians 3) to mean human faith ‘inChrist” (who, accordingly, gets duly “objectified” as the “object of faith”), thus ipso facto sabotaging the correct teaching of Paul concerning the objective faithfulness of Jesus, which turns on the so-called “subjective genitive” interpretation of the case. Yet only this subjective genitive places the weight of salvific virtue where it belongs—inside of the Lord Jesus Christ. In turn, only this placement accords the “righteousness of God” its proper significance as the Father’s doing justice to His faithful Son by “objectively,” historically resurrecting him from the dead. Everything else begins to sort itself out and fall into line when we accord these most central truths their just due.

Luther’s Protestant proposal in effect “subjectivized” the righteousness of God, reducing it from a grand execution of due justice on behalf of His abused Son on the third day, to a virtue deposited into human beings as a “direct gift” from God in a “sovereignly” arbitrary manner (a theme Calvin was to take up with a vengeance before long), thereby overriding their enslaved wills by the benign bulldozer of “grace.”

Viewed from another standpoint: The “subjective genitive” demands a resurrectionary atonement; the “objective genitive” can settle for a substitutionary atonement. It is at this crossroads that several novel adjustments are invented by Luther out of sheer necessity in order to avert the vertigo that attends such a falling away from the solid ground of God’s resurrectionary solution to the injustice of the Cross. Not only “bondage of the will” (servum arbitrium), but also “the alien righteousness of Christ” (iustitia Christi aliena) now make their stage debut, followed by the necessity of repeating emphatically and often that believers in Christ are “simultaneously righteous and sinful” (simul iustus et peccator). Other makeshifts will follow concerning “imputation.” These all stem from the tension or dialectic now emergent by having to see the entire man (totus homo) at one and the same time as “before God” (coram Deo) and “before man” (coram hominibus) now that the righteousness of God has been “cast to earth,” subjectivized in “man.” Luther must now do some mighty fancy footwork to account for the “invisibility” of this subjectivized righteousness, “hidden,” “visible only to God,” etc.

Now talk of “hypocrisy” comes to the surface with fresh vigor to lend an explanatory hand or, rather, a heavy rationalizing hand. For if this newly bestowed righteousness is perfect before God, yet barely evident to oneself or others, then it must somehow, paradoxically, be extrinsic or “alien.” Thus Luther parted ways with his former mentor, Johann von Staupitz (vicar of the Augustinian monastery in Wittenberg), who still saw righteousness as inherent in “man” (although of course originating “ultimately” in God, as Augustine had rationalized)—“iustitia in nobis,” in us. For Luther it is now viewed as outside of us, “iustitia extra nos.” And the dicing grows apace… interminably. We can only sympathize as he agonizes.

Luther passed his new baton to his celebrated colleague at Wittenberg, Philip Melanthchon, who ran with it to the finish line: “forensicjustification. This, as we can now see in retrospect, was simply code for “penal,” thus effectively stripping justice of its integral bi-polarity and one-sidedly reducing any saving virtue to an exclusively punitive necessity. Hence, Luther’s early choice of paths dictated an ever-widening divergence from earlier traditions and a logarithmic expansion of opportunity for others to elaborate and complicate his errors beyond measure, not to say beyond recognition as apostolic. This set the stage for a Pietistic reaction away from the emerging neo-scholasticism of the Post-Reformation.  Alas!  What a tangled web we weave!

From here we can see the looming specter of a full-blown theologia crucis. Luther first poses a radical dichotomy between human and divine concepts of righteousness, demolishing in principle any continuum between them. Out of this feat are spawned further mysteries and paradoxes and, at length, the dubious promise of existential and dialectical theologies. Essences and qualities and substances are played off against imputations and reckonings and eschatons, reminiscent of the grand old gnostic fabrications of yore. There was indeed a certain air of desperation around the new effusions surfacing on account of the inherent instability of this new subjectivism. It was fraught with inner tensions and polar extremes.

The “eye for an eye” or quid pro quo Code of Justinian was found to be objectionable now that an alternative to the via moderna had presumably been discovered to have more power to give assurance of salvation and grace. But this was an alternative that did not contain the element of resurrection as an intrinsic, integral component of justification to serve as an objective ballast against the storms of life’s temptations and trials.

As a corollary, “reason” was eventually jettisoned since Luther concluded that because God justifies sinners, the process of justification must be completely at odds with reason. And if reason is dispensable to justification, it must be dispensable to theology as well. From that vantage point one could almost smell the rotten fruits that were to follow. The reasonableness of the Resurrection to bring deserved justice to Jesus and gratuitous justification to the rest of us had been sadly obscured, and a measure of darkness fell on Christendom…again.

To pursue Luther’s declension a step further, his famous notion of Deus crucifixus et absconditus (“the crucified and hidden God”) is simply a predictable knee-jerk reflex of absenting Christ’s resurrection from soteriological relevance. Since he held that the Cross was the center of God’s revelation of “righteousness” (dikaiosune), whereas we see only a tortured and allegedly sinless victim of extraordinary injustice there, then something vital is clearly missing. Luther docks that up to its being “hidden” (absconditus). Instead, what has happened is that the Resurrection has been absconded with. For the Resurrection of the Lord Jesus was the actual bona fide revelation (Rom. 1:17), manifestation (Rom. 3:21), and display (Rom. 3:26) of God’s justice (dikaiosune). This is the Gospel. Luther only missed it by a garden tomb. Yet without the integral component of resurrection, the Cross becomes a “mystery,” a “paradox,” and God retreats into an unseemly silence precisely when His rescuing services are most desperately needed. Luther’s well-meant but seriously distorted representations stand as a de facto mockery of the apostolic Gospel and should not go unchallenged.

Naturally, Luther’s chain of reasoning would continue to wind around other theological commonplaces to result in a yet more entrenched bondage of theology. Since the resurrectionary answer of God to the Cross was not loud and clear to him, the alleged “revelation” of God in the Cross was said to be visible “only to the eyes of faith.” (See, by contrast, the only place in the New Testament where any similar metaphor is to be found—Ephesians 1:15-22, “the eyes of your heart having been enlightened”—amid Paul’s stirring resurrectionary riff!) This notion only further reinforced the irrationality of the “gospel” of Luther, building as it did on his imported dualism of “faith vs. reason.” The whole of future Lutheran theology lies here in seed form. Naturally, scriptures would be sought and found (and decontextualized) to shore up such disproportionate developments, e.g., Isaiah 45:15, “Truly you are a hidden God!” “The concept of a hidden God (absconditus Deus) lies at the centre of the theology of the cross…” (McGrath, 150).

Link by steady link, Luther is shackling theology to a dead albatross when it should be soaring aloft to exalted, resurrectionary heights. He represents every impulse to escape this corpse of doctrine as an errant “theology of glory” (theologia gloriae). We retort by way of query: is an “escape” from the Cross into the joy of Resurrection a move to “seek for God apart from Christ” (McGrath, 150)? Didn’t Jesus himself “escape” the fatal cross by this precise route? Doesn’t he—don’t all the New Testament writers—teach us to expect this for ourselves?

Thus alienated from the power of Christ’s resurrection, theologically speaking, Luther must fetch around for a replacement for its evangelically indispensable role. His desperate play meant that the immense value of the resurrection of Christ for providing comfort and assurance in our own sufferings and persecutions was to a significant degree lost, and the resulting churches would limp, spiritually crippled. (See McGrath’s explanation of Luther’s opus proprium Dei vs. opus alienum Dei, 151.) However the alleged “revelation in the Cross” that human “Reason cannot penetrate is unveiled with ease by divine “Raising of the Crucified One to glory, which in turn raises human sights to God’s throne above.

Luther taught that human wisdom takes offense at the Cross. Very well, yet was the Resurrection not wise, or at least was it not perfectly designed to neutralize such offense? Indeed, CHRIST’S RESURRECTION REHABILITATES “REASON” AND REVEALS THAT THE GOSPEL IS ACTUALLY HYPER-REASONABLE. The Gospel of the Cross-cum-Resurrection of the Lord Jesus Christ is only an “offense” (snare—skandalon) or “stupidity” (moria) to those who choose other paths to God or to the summum bonum, etc., as Jews and Greeks, respectively, were culturally disposed to do.

Luther is correct enough that Anfechtung (temptation) drives us to Christ…but in truth, it drives us beyond dalliance at his cross to the solid comfort of his resurrection. Yet in asserting, “The cross alone is our theology” (CRUX sola est nostra theologia), Luther inaugurated a tragic course of departure from the repeated testimonies of apostolic Scripture, and a retarding of real theological progress. By becoming a “theologian of the Cross” he effected a Cross-wiring of the Gospel that, in the long run of elapsed history, has proved to be a dud in significant respects. He declared, “living, or rather dying and being damned make a theologian, not understanding, reading or speculating” (vivendo immo morienda et damnando fit theologus, not intelligendo, legendo aut speculando) (McGrath, 152). Not altogether so for the apostles. They had to know themselves dead and raised with Christ before they really grasped what their Master and Teacher had been talking about all along. The Cross would have been reduced to less than a grave marker for them unless Christ had exploded from the tomb, alive forevermore!

Luther’s neglect or oversight concerning the soteriological role of Christ’s resurrection embroiled him in all the tortured impossibilities of his theologia crucis. Hence McGrath too sanguinarily invites:

For example, consider the wrath of God revealed at the cross. To reason, God thus appears wrathful; to faith, God’s mercy is revealed in this wrath. There is no question of God’s mercy being revealed independently of his wrath, or of an additional and subsequent revelation of God’s mercy which contradicts that of his wrath. In the one unitary event of revelation in the cross, God’s wrath and mercy are revealed simultaneously—but only faith is able to recognize the opus proprium [His own proper work] as it lies hidden under the opus alienum [His “strange” work of wrath]; only faith discerns the merciful intention which underlies the revealed wrath; only faith perceives the real situation which underlies the apparent situation.  [p. 165]

Huh? Still no word of resurrection! God is still silent, still absconditus! Poor, poor Luther! Poor, poor Protestantism! Poor, poor theology! We can barely start to unpack all the errors laminated in this paragraph. The authentic opus proprium is Christ’s Resurrection; the opus alienum is, on the other hand, but a strange figment, an imaginary fabrication, a phantom.

Obscurantism became the fashion in theology and, worse, in preaching. It became a duty to believe in God’s hiddenness, and that soon became a hideout for dark suspicions about His real, His underlying, His ultimate, intentions toward sinful human beings. The specter of “predestination” was conjured into existence, rearing its frightful head as an occulta (concealed) will of God. The shuddering thought that Something monstrous was actually concealed behind the now strange act of God in the Cross (because now severed from the Resurrection that alone gave it authentic, evangelical, user-friendly meaning by revealing God’s conciliatory intentions, thereby dispelling the strange notion that God’s wrath was present there at all) haunted every close inquiry into the Crucifixion, and the church became alienated from a heavenly Father revealed to be merciful and gracious PRECISELY BY HIS RAISING JESUS FROM THE DEAD AFTER THREE DAYS!

Faith itself gets contorted and pressed into involuntary service to probe mysteries; it gets “eyes” that can somehow “see” what theologians conjecture must be there, and all because the theologians cannot see what apostolic testimony has vouchsafed as actually happeningChrist’s victorious resurrection from the cross’s boastful, grisly finality. Indeed, apart from Christ’s resurrection, his cross is transmuted into mystery and deep darkness. We force the cross to bear too much weight—not only sins, but also speculations, suspicions, secrets. THE CROSS IN SUCH GRIM ISOLATION RENDERS GOD INSCRUTABLE. Such invoking of God’s “hiddenness” is a deadly bane to the gracious knowledge of God so realistically offered in the premial, resurrectionary Gospel.

Thus Luther’s treacherous theologia crucis leads not upward to the progressive knowledge of the gracious Father (whom Luther craved so poignantly), but downward through many a thorny dilemma to a new uncertainty, rivaling that which afflicted his youth (and all Western Christendom). However, his new Angst is not so much the fruit of overreaction into a polar opposite as it is the consequence of exploiting a half-truth for more than it is worth. The Cross without the Resurrection is but a half truth, and not the better half. A cross might have happened without a resurrection (usually did), but the Resurrection would have been impossible without the Cross. The Cross is always at least implicit in the proclamation of the Resurrection from the dead of the Lord Jesus Christ; not so the inverse. Thus if there were ever a need to make a choice between them, there can hardly be a debate which to choose.

All talk of “the eye of faith discerning the invisible situation” is a bow to mysticism, which has little in common with “the faith once given over to the saints” (Jude 3), substantiated by “so vast a cloud of witnesses” (Hebrews 12:1) to those empirical, public events. McGrath curiously represents Luther’s perspective to be quite otherwise than apostolically lucid.

In a sermon delivered on 24 February 1517, Luther remarked: “Man hides his own things, in order to conceal them; God hides his own things, in order to reveal them.” [If Luther had the briefly delayed Resurrection in mind by this revelation, we might agree with him; yet if he had meant that, then his theologia crucis would all but dissolve, and this present critique would be pointless. R.L.R.] This is an excellent summary of Luther’s early understanding of the significance of the hiddenness of God’s revelation. God works in a paradoxical way sub contrariis: his strength lies hidden under apparent weakness; his wisdom under apparent folly; his opus proprium under his opus alienum; the future glory of the Christian under his present sufferings. It will therefore be clear that there is a radical discontinuity between the empirically perceived situation and the situation as discerned by faith. To the eye of reason, all that can be seen in the cross is a man dying in apparent weakness and folly, under the wrath of God [rather, “under the wrath of Jewish leaders and Roman authorities,” for only Protestant “reason” can see the wrath of God here; that, too, is merely “apparent”—R.L.R.]. If God is revealed in the cross, he is not recognizable as God. Empirically, all that can be discerned are the posteriora Dei. Reason therefore, basing itself upon [w]hat is empirically discernible, deduces that God cannot be present in the cross of Christ, as the perceived situation in no way corresponds to the preconceived situation. The ‘theologian of glory’ expects God to be revealed in strength, glory and majesty, and is simply unable to accept the scene of dereliction on the cross as the self-revelation of God.  [McGrath, 167]

All these paradoxical words would melt and evaporate in the light and heat of Christ’s Resurrection as the manifestation, revelation, and display of God’s glory, power, and justice, which does not require a so-called “discernment of faith” but only a simple faith in corroborating eyewitness testimonies.  To find Luther emphasizing in the Dictata Super Psalterium (August 16, 1513-October 20. 1515) that

faith stands in total contradiction to the perception of the senses, characterized by its ability to see past visibilia and recognize the invisibilia which lie behind them (basing it on Heb. 11:1), and that empirical verification of the conclusions reached by faith is utterly impossible; in that sense perception necessarily contradicts it [McGrath, 167-68]

is, in spirit, more a reflex of his total lack of integrating the Resurrection into his soteriology than of the prima facie meaning of Hebrews 11:1.  Biblical faith is mounted on solid testimonies about past divine behavior, which handily supply the foundation for action going forward into the otherwise unknown future, with sturdy expectancy. Luther’s construct is a Halloween house of mirrors, unintentionally distorting God’s image into a monstrosity.

Alister McGrath continues his glowing epitome of Luther’s thought: “Whereas worldly wisdom deals with visible things—and hence can call upon the evidence of sense-perception in support of its conclusions—faith is denied this possibility” (p. 168). It is surely no wonder that “an earlier generation of theologians detected a hidden neo-Platonism behind Luther’s statements on faith” (p. 168), for although this opinion “is no longer taken seriously,” the ill effects of such an easily detected similarity played themselves out regardless. Luther was moving toward the shoals of a Platonic-like cosmic, or at least experiential, dualism of perennially vicious tendency. All these dangers can be traced back to Luther’s hyper-cross-centered purblindness concerning the resurrection of the Lord Jesus Christ. For indeed, God’s justice and power and glory were invisible at the Cross, and for a very good reason: they were not there, nor were they “hidden” behind it; they were simply in strategic abeyance for a couple of days…for Heaven’s sake! For how could God the Father reveal His redemptive, liberating, rescuing, saving power and glory unless He had a sufficiently provocative occasion—a worthy victim of Satan’s supreme injustice? But this set-up clearly (?) had nothing to do with a God negligent of His covenanted duties to save the upright, instead hiding from public view in order to make His ultimate intentions (“secret will”) mysterious and arouse phobic awe. No. He was merely waiting—a delay that Psalmists often reported, and usually with frustration, yet with evident faith, which, after all, is the pedagogic function of such divine temporizing. God was certainly taking His own precious time…yet what a worthwhile outcome! Luther need not have acquiesced in any sentiment even vaguely resembling Platonic dualism had he further probed Paul’s Gospel…or John’s, who brought Mary, Martha, and Lazarus to the witness stand.

It must strike us ironic that it was Martin Luther’s own “reason” which, to be sure, did confuse his comprehension of the Gospel so as to spin out a radically wayward theologia crucis, step by treacherous step. This must stand as one of the most tragic mistakes of the Protestant Reformation since it lies at the very heart and soul of the movement and was so needless. Everything else turns on one’s doctrine of God, especially why and how He saves human beings from Satan and sin and evil and death. So, indeed, as McGrath observes, Luther’s Christology is the focal point of his early doctrine of faith, but a cross-centered dualism of visible vs. invisible realms is a dualism nonetheless, and a pernicious one at that. A better integrated comprehension of Christ’s resurrection would have ironed out his bumpy, wrinkled doctrine nice and smooth and straight. (At last, on p. 169, McGrath mentions Christ’s resurrection for the first time!)

Not surprisingly, Luther started resorting to the language of mysticism to help explain his experience. The Anfechtung that afflicted him in the wake of the absconding (!) of the resurrectionary explanation for the Cross (that is, Paul’s authentic “Word of the Cross,” finally elaborated at length, in full view, in I Corinthians 15) compelled and prodded him toward the obscurity of medieval mystics. (To be fair, John Tauler, Luther’s favorite, was arguably the most edifying of these; at the very dawn of the Reformation, Luther republished the Theologia Germanica, a mystical devotional treatise usually attributed to Tauler.)

The descent did not halt there. The further uncertainties of predestination invaded his mind like a pack of demons storming a clean, empty house (see p. 172). Luther invoked this Pandora’s box in his treatise against Erasmus, Of the Bondage of the Will. All these dark forces began to pile up on him in the absence of apostolic, resurrectionary certainty and were aggravated by his general disdain for early Christian authors, who showed so little acquaintance with his gospel.

The attempt at a “theologia crucis” is a grim, five-centuries-long exhibit of the decline that must ensue when the theological centrality of Christ’s resurrection—the vibrant, pulsing, vitalizing, joy-filled heartbeat of the apostolic Gospel and ante-Nicene Christian authors—is neglected and de facto negated. Christ’s resurrection, triggered from on high by the wrongful shedding of his sinless blood, must again be honored, as in apostolic days of old, if a worthier restoration of the New Testament faith and ethos is to be achieved. May the God who raised Jesus from the dead grant us to grasp again in a profound and pervasive way “the grace of the Resurrection.” May this become the pulse, the heartbeat, the drumbeat of a New Reformation to come.

August 19-23, 25-26, November 10-11, 22-25, 27-29, December 1, 6-9, 2013, February 2, August 1, 2014

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From “Prevenient” to “Irresistible”: Two Falls from Grace

The proper role and priority of the Gospel about God’s graciousness to Christ Jesus was displaced in both Roman Catholic theology (Council of Trent—the decree on justification, 1547) and Protestant (even as far as John Wesley), by a teaching about “prevenient grace coming unmerited in order to move and stir the will to believe, yet is resistible. But this well-meant innovation leads to confusion and to the overreaction of Calvinism into a dogma of “irresistible grace,” which then loses its very character as graciousness altogether. We already have a word for coercive graciousnessmanipulation.” [8/13/09]

If John Calvin was so radically wrong at so fundamental a point as to argue for a penal satisfaction, it seems hardly credible that he can be correct in those many other doctrines that are dependent on the view of God dictated by a penal atonement.  [8/13/09]

So lemme make sure I have this right.  The elect don’t have the power to resist the grace of God, but the reprobate do have the power to resist the grace of God.  Do I have that right?  Okay.  Then that means the reprobate have more power than the elect do.  Am I missing something?  Moreover, they have more power without the power of the Holy Spirit than the elect have even with the power of the Holy Spirit.  My head is spinning.  [8/13/09; 8/24/09; 5/05/17]

If God honestly does not “intend that any should perish, but all to make room for repentance” (2 Peter 3:9), then why doesn’t He use some of that “irresistible grace” on them, pray tell? Here is something seriously amiss in Calvinism. The bottom line is, on the grounds of penal satisfaction, there simply is not enough grace to spare! Now Arminians don’t seem to get this. But Calvinists are generally smarter here. They see that if penal substitution is correct, salvation must be limited! Yet, sadly, Calvinists are not smart enough to notice that their atonement premise is drastically wrong. And Arminius died prematurely under harassment by his bitter, vicious enemies, or he might have come to the solution himself. Indeed, Hugo Grotius, his young contemporary supporter, caught the drift of his thought and actually attempted the first basic alteration of the doctrine of the Atonement proper since Calvin originally spelled out penal satisfaction. However, Grotius was not successful in his bid because he had no adequate alternative to an atoning necessity of a penal sort. His “governmental” or “rectoral” theory more appealed to prevailing cultural metaphors. [8/13/09]

Within the system of Calvinism, the full role of the Holy Spirit has become sidelined, marginalized as more of an “add-on” than as a fully integral component of New Covenant salvation. This may not have happened (regardless of traditional Roman Catholic suppression of the Holy Spirit by cessationism, a hold-over of Augustinianism) but for the development of forensic justification, (and particularly the doctrines of forensic imputation), incipiently by Luther and Melanchthon, more full blown by Johannes Piscator and William Ames. For these doctrines cut an alternative furrow for part of salvation to affect believers apart from the Holy Spirit. [8/14/09]

For sure, the world of unbelievers and “reprobates” can and will respond positively to this mighty Gospel. The question remains, “will Calvinists”? I need not remind my Reformed sisters and brothers that the “elect” Jews of Jesus’ day largely reprobated this Gospel as “too inclusive.” A word to the wise is sufficient. [8/14/09]

Yes, I dare to entreat my Reformed sisters and brothers to change their minds regarding the Atonement and let its truth effervesce through every other received doctrine at its own pace. I have taken many years to come around, and I’m not finished yet. But I am a fellow traveler in this restoration. Can the full Reformation be far behind? [8/14/09]

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“Prevenient grace” is a phantom.

When it comes right down to the nature and process of our salvation, penal satisfaction DOES NOT HAVE JUSTICE ON ITS SIDE. [8/06/09]

James (Jacob) Arminius was not fully resurrectionary in his doctrine of salvation, therefore he too easily fell under the necrotic pall of Anselm and Calvin. For although he exquisitely places the “absolute election of Christ Jesus” at the head of his “decrees,” only Christ’s death is declared to obtain the lost salvation forfeited by Adam for himself and his descendants, but not Christ’s resurrection! Arminius did not yet quite see a role for a different kind of justice than the merely penal. [8/06/09]

The notion of a “preceding,” “preventing,” or “prevenientgraciousness “according to God’s foreknowledge” only arises because of an inadequate doctrine of the Gospel Explanation, which is the Story of the liberation which is in Messiah Jesus” (Romans 3:24), i.e., the POWERFULLY ATTESTED NARRATIVE of his UNJUST CRUCIFIXION in tandem with his JUST RESURRECTION, WHICH THE FATHER HIMSELF APPOINTED AS THE MEANS TO DRAW ALL TO HIMSELF. Simply believing that Word of power is the access into the graciousness wherein we stand.

When we understand this, there is no need whatever for any notion of a “preceding,” “preventing,” or “prevenient” grace bestowed on some “particularly elect” individuals (arbitrarily) according to “foreknowledge” that they are elect, since grace properly understood only comes after believing the Explanation about God’s graciousness to Christ and how we sinners can enter it by faith. Simple, elegant, symmetrical, satisfying. But understand, then, we are saved “to graciousness,” (Romans 5:1-2, 3:24, 1 Peter 5:12, [Romans 5:15, 11:16] 2 Corinthians 1:12, 8:7, Ephesians 2:5-8, Titus 3:5-7, Hebrews 2:9) and are safe “in graciousness,” yet it is not ‘its own means‘ to its entrance and enjoyment. Christ is the Way, the Door. The conundrum of the “Fourth Decree” is hereby solved. [8/06/09]

Grace itself does not bring us intothis grace in which we stand.” That’s a logical incoherence. Jesus Christ himself by his grand exhibit of graciousness at the non-vindictive cross, in tandem with the overmatching exhibit of graciousness by the Father Himself in raising Christ from the dead to new superabundant life, is all the graciousness we need to believe, and it is entirely OBJECTIVE, distilled into one grand historic climax! [8/06/09]

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