ANGLICANISM AND JUSTIFICATION
 
James Buchanan in his magisterial work on the subject of Justification inveighs against the dangerous distortion of this Scriptural doctrine of prime importance. He does so with obvious pastoral concern for those deprived of the liberty and joy that this sublime truth confers upon believers and anxious inquirers eager for the assurance of salvation. There are many twisted versions of the meaning of justification abroad throughout Christendom and it is a gospel necessity to refute these errors concerning the way to life in step with God.
 
By deferring full justification to the end time, N.T. Wright seriously participates in the cultivation of spiritual anxiety in tender souls and he fosters the suppression of Christian liberty and felt confidence in the Savior in the children of God. NTW joins an array of false teachers who perplex the Lord's people with bold and baffling contradiction of the plain teaching of Holy Scripture. No wonder that John Newton opined, "I get more warmth and light sometimes by a letter from a plain person, who loves the Lord Jesus, though perhaps a servant maid, than from some whole volumes, put forth by learned doctors" (Christian History, Issue 81, 2004).
 
It is against the plethora of erroneous teaching on the way of salvation that Buchanan administers the consolation afforded us in the redemption wrought by our Lord Jesus Christ.
 
"These views are as injurious to the souls of men, as they are dishonoring to the work of Christ. They prevent many from 'receiving and resting on Christ,' at once and alone, 'for salvation, as he is freely offered to them in the Gospel;' and even when there is a yearning of heart towards him, and perhaps an incipient trust in him, they prevent all 'joy and peace in believing,' by spreading a veil over the eye of faith itself, and generating 'the spirit of bondage unto fear.' These obstacles to a simple, childlike, cordial, confiding reception of the Gospel as 'glad tidings of great joy,' can only be removed by a right apprehension of the completeness, and efficacy, of that satisfaction, which Christ has already made to the law and Justice of God."
 
NTW casts a veil over the simple, saving gospel, over the only trustworthy source of salvation truth - the word of the Lord Jesus Christ impressed upon the heart. Redemptive knowledge is his to impart: "By his knowledge my righteous servant (student Isa. 50:4-5) will justify many" (Isaiah 53:11b).
 
Buchanan devotes a chapter in his classic study of justification on the history of the doctrine in the Church of England. He outlines the various attempts at denying the confessional allegiance of the English Church to the principle of justification by faith alone and states that the family of Reformed Churches on the Continent regarded the Ecclesia Anglicana as being in fundamental harmony with themselves as to how salvation in Christ is to be grasped.
 
"When we turn to the Articles this one fact should be conclusive;- all the Protestant Churches, at home or abroad, Lutheran and Calvinistic, whether they be adherents of the Augsburg, or French, or the Belgic, or the Westminster Confessions, will cheerfully accept the 11th Article, and the 'Homily of Salvation,' as being in substance a sound and correct expression of their faith on the subject of Justification - provided only they be allowed to understand them in their plain and obvious meaning . . . At the era of the Reformation, therefore, the Church of England formed no exception to the unanimity which then prevailed in regard to the ground and method of a sinner's acceptance with God; And if the light of the Gospel, which dawned upon her at first so brightly, has often since then suffered a partial eclipse, she has always preserved her Articles and Homilies as the authorized exponents of her creed; and there have never been awanting, in any age of her history, some faithful and steadfast witnesses to the truth, such as Davenant and Downham, Barlow and Beveridge, Andrewes, and even the 'judicious' Hooker, - who continued to shine 'like lights in a dark place,' and transmitted a noble testimony to the generation following.' (James Buchanan, D.D.,LL.D., The Doctrine of Justification, Banner of Truth, 1961).
 
THE ANGLICAN FORMULARIES ON JUSTIFICATION
 
Article 11. Of the Justification of Man
 
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore that we are justified by Faith only is a wholesome Doctrine, and very full of comfort, as more largely expressed in the Homily of Justification.
 
Excerpts from the Homily on Justification
 
Part Two
 
But this saying that we be justified by faith only - freely - and without works, is spoken for to take away clearly all merit of our works, and being unable to deserve justification at God's hands: and thereby most plainly to express the weakness of man and the goodness of God; the great infirmity of our selves, and the might and power of God; the imperfection of our own works, and the most abundant grace of our Saviour Christ; and therefore wholly to ascribe the merit and deserving of our justification unto Christ only, and his most precious blood-shedding. This faith the Holy Scripture teaches us; this is the strong rock and foundation of Christian religion: this doctrine all old and ancient authors of Christ's Church do approve; this doctrine advances and setteth forth the true glory of Christ, and beateth down the vain-glory of man; this whosoever denieth, is not to be accounted for a Christian man, nor a setter-forth of Christ's glory: but for an adversary to Christ and his Gospel, and for a setter-forth of men's vain-glory.
 
Part Three
 
Truth it is, that our own works do not justify us, to speak properly of our justification: that is to say, our works do not merit or deserve our remission of sins, and make us, of unjust, just before God: but God of his mere mercy, through the only merits and deservings of his Son Jesus Christ, doth justify us. Nevertheless, because faith doth directly send us to Christ for remission of our sins; and that, by faith given us of God, we embrace the promise of God's mercy, and of the remission of sins - which thing none other of our virtues or works properly doth - therefore the Scripture useth to say, that faith without works doth justify.
 
Salient Comments
 
Justification by faith, according to the standards of constitutional Anglicanism, is "the strong rock and foundation of Christian religion" an assertion that equates to Luther's statement that justification is the doctrine by which the church stands or falls.
 
Dom Gregory Dix, eminent liturgiologist, remarks that Cranmer's Prayer Book is "the only effective attempt ever made to give liturgical expression to the doctrine of 'Justification by faith alone.'"
 
"Thomas Cranmer discovered the biblical doctrine of justification by faith alone when he was a student at Cambridge University. When he became Archbishop of Canterbury, he used his considerable liturgical talents to ensure that this doctrine was incorporated into the official forms of worship of the reformed church of England (Owen Collins, Introduction, The Daily Book of common Prayer, Eerdmans, Grand Rapids, Michigan, 2000).
 
It is glaringly evident that NTW functions as a scholar and theologian at a far distance from the tenets of classic and authentic Anglicanism. He doesn't mind, of course, as he sees himself as a pioneer into clearer truth, but the fact remains that he is a renegade voice on the Anglican scene and a dismantler of its historic faith as are so many other deviant bishops in our time (Welby, Cottrell, Baines, etc) . The excuse for this state of affairs that is often proffered is that Anglicanism is a big tent. And of course, so it should be in the unity of revealed truth and faithful proclamation. But the license for untrammeled inclusivity has meant that our beloved Communion has become a mega-marquee of miry muddle. Many clergy ought to examine their consciences concerning denominational attachment, and especially those leaders culpable of lax doctrinal discipline.
 
THE STANCE OF NTW
 
NTW states that the resolve to adhere to historic creeds and confessions of the church is imitative of the Roman Catholic attitude. He thinks it odd that conservative Protestants should be of a similar mind. Obviously, everything depends upon the quality of tradition being upheld and conserved. Imprecision is a tactic of NTW when he endeavors to remove an orthodox obstruction to the many novelties he intends to impose upon Christian comprehension. "Come on", he remarks, the word, God's word is sufficient." But that is not enough to claim "the word, the word" when it is recognized that the word of God, even when appealed to, is often perverted, and pastoral concern for the integrity of the gospel, and the wellbeing of the flock of Christ determines that the church must guide and clarify the deposit of truth entrusted to it.
 
The Church is the witness and keeper of Holy Writ (Article 20). By the guidance of God the Church establishes safe steps to truths that are sure (the Trinity, the Deity of the Lord Jesus, the efficacy of his blood-shedding) that need to be mapped with clarity. Statements of faith must be formulated, agreed and disseminated. NTW showers us with many. The mind of the Church matters and it seeks to harmonize with the mind of the Spirit in Holy Writ. In its confessions the Church submits to examination and avoids equivocation, a popular device with those bent on disruption. With the clamor of many voices falsely claiming to be speaking for the Lord creeds and confessions are a necessity.
 
John Robinson, Calvinist dissenter ministering in Holland in the 17C, despatched a company of like-minded believers emigrating to the New World in the interests of religious freedom, with an encouraging word of farewell: "God has more light yet to break out of his holy Word" - a message of enormous comfort to this "key-tapper" in a time of pastoral need. NTW sees himself as a luminary shining forth this "more light". So, also, do many other errorists. Claims of new light need to be rigorously checked. Robinson was referring to brighter, fuller, streams of continuous pure light - not to a change of filaments or bulbs. Robinson was looking to genuine, useful light and not to sudden flares and sparks that indicated problems with apparatus. Robinson did not envisage new light, but more light already recognized and enjoyed, and increasingly strengthened. Certainly, In his case Robinson was not envisaging change in the key principles of the gospel but confirmation of truth emphasized more fully in the effulgence of the Spirit's shining navigation through the deeper mysteries of God.
 
When NTW is critical of a doctrine he seeks to restyle he does so dismissively with over -simplification and the charge that its adherents are hopelessly naive. Their retention of justification by faith, now that he has corrected their mistakenness, is hopelessly pathetic. He sets them up as people lacking substance (straw men) and then peppers them with cheap shots in pursuit of his role as cleric of confusion combining heresy with hubris.
 
NTW's explanation of justification by faith is not simply a dilution of the gospel, but rather, a denial: "This, then, is Paul's famous doctrine of "justification by faith." It is not that "faith" in the sense of a "religious awareness" is somehow a kind of human experience that is superior to others, but that those who believed the gospel and were loyal to the One God it unveiled were to be known, and were to know themselves, as the single worldwide family promised to Abraham. And that meant a new community sharing a common table despite all differences: neither Jew nor Greek, neither slave nor free, no "male and female", since all "all are one in Messiah, Jesus" (Paul, p161).
 
This is such a lame summary of the powerful doctrine of justification by faith - forgiveness from God; acceptance with God - for rebellious and wretched sinners! NTW has stated that justification is not a "salvation" term. What conviction of sin and rescue does the man enjoy? Essentially a universal community under God seems to the sum of his message - Jewish ethnic and religious symbolism removed for the admission of Gentiles. A woeful evacuation of the gospel from teaching, too tepid to stir the hearts of those seeking "real Salvation and the true Knowledge of God'.
 
It is remarkable that the lessons for the Sunday ahead at time of writing (The Eleventh Sunday After Trinity) boldly refute the miserable views of professor Wright.
 
Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you - unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with Scriptures . . . (1 Corinthians 15: 1-3).
 
But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast saying, "God be merciful to me, a sinner!" I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted. (Matthew 18:13-14).
 
No wonder the collect for the day draws near to our heavenly Father in these words expressing the divine preference for mercy upon his people: Lord God, you who show your almighty power most of all in showing mercy and pity: Mercifully grant us such a measure of your grace, that in obeying your holy commandments we may obtain your gracious promises, and share in your heavenly treasure; through Jesus Christ our Lord. Amen.
 
There cannot be any doubt as to the nature of the gospel of justification by faith in the quote from St Paul. It declares salvation from sin as being of "first importance". We are assured of the gospel of Paul. It was not merely concerning a universal community, but a rather specific community - those justified by faith.
 
The tax collector mentioned by the Lord Jesus, the one who merits and grants our salvation, is a mightily humbled, importunate sinner (just like Luther). The Author of our salvation declared him justified before God - not merely a candidate for a universal community, but again a very particular community - those justified by faith.
 
Surely the Lord Christ and the apostle Paul are trustworthy voices! That is why the doctrine of justification by faith is "famous"!
 
By the way, if only the tax collector did not look "up to heaven'. It is the wrong direction according to NTL, branding all who use the expressions as benighted literalists. O, we are all so wrong until we meet the Sage of Sarcasm - the mood in which Luther is censured:
 
"Once gain the problem has been the wrong framework. If we come with the question, "How do we get to heaven," or, in Martin Luther's terms, "How can I find a gracious God?" and we try to squeeze an answer to those questions out of what Paul says about justification, we will probably find one. It may not be totally misleading. But we will miss what Paul's "justification". is all about. It isn't about a moralistic framework in which the only question that matters is whether we human beings have behaved ourselves and so amassed a store of merit ("righteousness") and, if not, where can we find such a store, amassed by someone else on our behalf. It is about the vocational framework in which humans are called to reflect God's image in the world and about the rescue operation whereby God has, through Jesus, set humans free to do exactly that." (Paul: The Challenge of Paul).
 
The passage above does nothing to Wright's credit. It is, frankly, quite childish and ultimately quite revealing of its author's spiritual state of insensibility to the basic gospel. Believers do not desire "to get to heaven" in some childish fairy tale sense. They are desirous of fellowship and close communion with God. They long to lodge with him everlastingly. They do know how to deal with figurative language. Knowing their unworthiness, wretchedness and guilt their overwhelming desire is to find "this gracious God" whom they have wantonly offended, who appeals for their safe return to him. There is no need "to squeeze" with great pressure justification by faith from the content of Scripture. It is plainly to be seen. They have not simply drifted into misbehavior. The have sinned against the Lord with hostility and seriously grieved him. Wright has scorned the imputed righteousness of Christ and scaled down the great deliverance he has wrought for us, diminishing the infinite compassion and glorious kindness of our dying Lord whose atoning work annihilates sin and death.
 
Psalm 143:2 cited in the introductory service of Morning Prayer in BCP 1662 (O how we need such verses at the outset of our trite approach to worship) puts us in mind of our dire need of justification: Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified.
 
Modern rendition: Do not bring your servant into judgment, for no one living is righteous before you. NIV.
 
Our predicament is that we have no righteousness now or potentially. It is already too late and impossible to strive for it. We need the righteousness of another afforded to us in the Gospel.
 
N.T. Wright is not only far inferior to Luther as a pastor. He is no true pastor at all.
 
A quote for July 14 from the excellent and highly recommended daily devotionals from Luther Alone edited by James C, Galvin Zondervan, 2005
 
"Don't make the mistake of thinking that Christians are people who never sin or feel sinful. Rather, because of their faith in Christ, God simply doesn't attribute their sin to them. This teaching is comforting to those who have terrified consciences. For good reason we often try to impress on people that sins are forgiven and that righteousness is attributed to believers for the sake of Christ." (Galatians 2:16).
 
"He shed his most precious blood for you."


By Roger Salter
Special to Virtueonline
www.virtueonline.org
August 21, 2020

 
END

THE VERDICT

N.T. Wright is brashly dismissive of the soteriological theology of Martin Luther, whose thought, and particularly his doctrine of justification by faith, he does not appear to have pondered afresh, impartially and deeply for several decades, according to sources readily available. Yet NTW compares himself to Luther in the radical effect he has had upon contemporary Christian doctrine and claims equality with the Reformer at least in the identical circumstances that attend his cause i.e. one man correcting the convictions and piety of former generations of errant and misguided believers. Was Luther a welcome and necessary wake-up call to the Church? So, too, does NTW consider himself. Was Luther considered a "novelty" pitted against the traditional majority? Likewise, NTW regards himself as the heroic champion of truth in our time, standing alone as the titan of newly discovered orthodoxy, delivering us from a medieval mentality.

The milieu of each of these two Christian leaders is distinctly dissimilar from the other as to formative factors, and issues at stake, when carefully examined. That examination is not the purpose here nor is academic appraisal. Wright and Luther are being compared as pastors; those who actually nourish and edify the people of God for the wellbeing and safety of their souls.

All those who handle Holy Scripture are to do so pastorally with the ultimate aim of enabling believers to "grow in grace and knowledge of our Lord and Saviour Jesus Christ (2 Peter 3:18).

From parish pulpit, seminary podium, and conference platform the Bible is opened, principally, to point the Way to the Gate of Life - eternal fellowship with God. NTW's suspicion of Luther's pursuit "to find a gracious God" (considered obsessional) is indeed an odd thing for a New Testament specialist to query. It causes you to wonder what the constantly published professor's view of sin happens to be, serious or superficial - What is this blight? What is its remedy? Cannot angst be an element of genuine conviction of sin?

Perhaps he is so tied up with the culture of the first century AD, and so enamored of pagan philosophy that the apostolic gospel has not yet broken through to his comprehension. The propositions of Old Testament instruction, which condition the message of the New Testament, have been eclipsed by subsidiary and dubious theory emerging from the priority of guidance from secular society and custom without realizing, that like John, apostolic discourse can be adaptive and creative in integrating contemporaneous vocabulary without sacrificing basic Hebrew concepts that are the ground of divine declaration. Perhaps the apostle is not as culturally conditioned as is alleged, and the focus on the discourse and nomenclature of the Pauline era has for some folk corrupted the heavenly wisdom received and so wondrously dispensed by the man transformed from worldly student Saul to spiritual scholar Paul.

Language can be static and wooden in its usage in one sphere and significatory, flexible, and of celestial (spiritually inspired) import in another - "We do, however, speak a message of wisdom among the mature, but not the wisdom of this age . . . No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory . . . but God has revealed it to us by his Spirit . . . no one knows the thoughts of God except the Spirit of God . . . This what we speak, not in words taught us by human wisdom but in wisdom taught by the Spirit, expressing spiritual truth in spiritual words" (1 Corinthians 2: 6 -13 cf14). The heart of Paul's message is Christ crucified, not explained "with words of human wisdom" (1 Corinthians 1:17).

NTW's comments on the atonement in The Day The Revolution Began place a question mark over his interpretation of the heart of the gospel - the cross and its achievement (see John MacArthur's comments in sermon excerpt recorded on Youtube). No academic of whatever degree of fame or favor can fathom the meaning of Holy Writ by virtue of their own acumen or range of ancillary knowledge.

The humility of a scholar in dependence upon the Holy Spirit is essential for the probing of the divine word. It is also salutary to note that concerning the most necessary protection of the elect from the deception of false messengers of Christ, these agents of falsehood will be characterized by compelling plausibility and engaging charm. No apparent novelty in theological thought or teaching should be furtively smuggled into the church's body of divinity.

The extent to which the apostolic documents defer to the authority of the writings of the former covenant and assert their true fulfillment in the discourse and elaborations of the New Covenant is massive. The basics of the gospel of God appeared BC. The secrets and mysteries adumbrated by the prophets are resolved in the second more enlightening installment of salvific revelation delineated in gospels and epistles.

We are all, to the end of our lives, students of the word of God, and there is always much to be learned by each of us (open to the humble). But the essence of the gospel (its heart) is not a puzzle to be solved exclusively by elite minds and seasoned experts and specialists. It is a clear message addressed to all and understandable to a child, and a sincere, prayerful seeker after truth will gain the sense of Scripture and experience the joy of its message quite apart from the doctors of divinity. That is why the teaching of Luther is so thrilling and authentic. He is never pretentious. His teaching chimes in with the widespread yearnings for a gracious God, the desire for forgiveness and a cleansed conscience, and the following of a new path in companionship with him. The state and influence of the conscience, Luther's legitimate concern, is prominent throughout the Bible e.g. Psalms, Hebrews, Peter. Doctor Martin is the expert physician of the wounded conscience.

Luther is a pastor par excellence because he endured torrid ordeals of mind and soul, (which took their toll psychologically and physically in attitude and action in later life). But also, and obviously, he registered profound and heartfelt relief through the consolatory redemptive work and effective ministry exercised upon him and within him by the Lord Jesus Christ present in the heart personally by his word and Spirit. Here is the seal of truth - the witness of the Spirit and the believer's entwining with the Saviour. The message of Luther emits the precious grace of God. He doesn't lecture in abstruse terms; he converses. He comes alongside, uplifting and supporting the Lord's little ones without a shadow of condescension. [A daily walk with the saint of Saxony may be enjoyed through a variety of volumes containing well selected excerpts from his writings and addresses, but an excellent publication happens to be the following: Faith Alone, A Daily Devotional, updated edition, James G. Galvin, General Editor, Zondervan. Herein, the warmth and vitality of Luther's pastoral wisdom and concern is sweetly encountered].

Luther was especially shaped as a theologian through the providence and by the hand of God. His task was immense (beyond our common realization) and its accompanying dangers and trials severe and exhausting (beyond our common experience). He was by no means a comfortably placed, nor pampered, university don, whose life was eased by modern conveniences and smoothed by flattering public deference. His theological sagacity, profoundly hammered out by hardship and the rigors of divine discipline, was suited alternately to bold exhortation and encouragement, or to the administration of reassuring solace. Luther was a man of spiritual strength and versatility, yet not of himself, solely of the Lord. It was the impress of grace upon his life and person that accredited his ministry. Justification by faith alone is his main and enduring legacy to the people of God until the end of time. The freeing effects of the gospel that he articulated must be preserved at all costs. Those harmed by recent revisionism need to be restored by the tonic of faithful, reverent teaching.

LUTHER AS THEOLOGIAN

No one is more stimulating than Martin Luther. Other theologians may equal him in value or even excel him in depth and worth. But none are more soul-stirring and enlivening in the truths of the gospel. Luther is a real theologian who orchestrates mind and heart in warm and eager assent to the gospel of free grace. It is salutary to notice Luther's own definition of a theologian: "It is living, dying, and even being condemned which makes a theologian - not reading, speculating and understanding." This is rhetoric that cites the appropriate mood and mien of the person who engages in theology - stripped of egotism and self-confidence in discerning the truth of God.

Alister McGrath comments, "When I first read these words of Luther, I found them baffling. Surely theology was about reading Scripture, and trying to make sense of it? What was Luther complaining about? Now I know, and I am convinced that Luther is right. To be a real theologian is to wrestle with none other than the living God - not with ideas about God, but with God himself. And how can a sinner ever hope to deal adequately with his God?

"If you want to be a real theologian, Luther insists, you must have experienced a sense of condemnation. You must have had a moment of insight, in which you realize just how sinful you really are, and how much you merit the condemnation of God . . . Luther suggested that he (Melanchthon) ask the so-called prophets who were then confusing the faithful at Wittenberg the following question; 'Have they ever experienced spiritual distress and the divine birth, death and hell?' . . . It is very easy to read the New Testament as if it were nothing more than any other piece of literature. And Luther reminds us that it is only being aware of our sin, and all its implications that we can fully appreciate the wonder of the electrifying declaration that God has forgiven our sins through Jesus Christ." (The Renewal of Anglicanism, SPCK, 1993, pp 87/8.

The gospel is only grasped and cherished by those who penitently and humbly crave its message from the heart, those who are awaiting its power. Any other approach is simply indulgence in historical/grammatical games and theological conundrums that appeal to those who deem themselves as super smart, and this greatly weakens the Christian testimony and evades its saving intent. To blur, muddle or erase the concept of justification by faith alone is to perpetrate an act of criminal theft and deprivation against the family of Jesus Christ our actual and compassionate Justifier who is due infinite gratitude for putting us right with God through an atonement (even disparaged by NTW. See The Day the Revolution Began). The efficacious understanding of the divine method of justification by the human mind is of supernatural origin. Otherwise it cannot be perceived by the intellect of any individual no matter how great that intellect boasts itself to be. Godly teaching is reserved for those who truly fear the Lord and lean on him.

A book conveniently near to hand at the present moment summarizes the true interpretation of the teaching of the apostle Paul on the topic of justification, the doctrine that Alister McGrath regards as the great salvation theme of New Testament (citation seen but not yet retrieved), and which Luther himself considers to be the essential mark that differentiates the true Church of Christ from the false church enmeshed in error.

"Christ's death on the cross, then, was a fulfillment of the law's sentence against sin: a maintenance of its inviolability, and homage done to it in the place of the sentence due to us. Christ suffered on our behalf in order that we might be forgiven and blessed while yet the law was not broken. It is no doubt the law of the old covenant as given to Israel that Paul has directly in view; but he cannot mean to say that only Jews needed to be redeemed, or were redeemed, by Christ. The law of Israel represents for him the divine law in general, and there is no way for anyone, whether Jew or Gentile, being free from its curse but through him who was made a curse for us . . .

In the Epistle to the Romans Paul gives substantially the same explanation, only in more general terms, with reference not merely to God's law, which might be conceived as a specially Jewish and positive institution, but to his justice, which is an essential attribute of his being, and his moral government of all men alike. He shows how all have incurred God's wrath by sin: the Jews by not having kept the law in which they have boasted, and the Gentiles by transgressing the law of nature written in their hearts; how neither can be justified by works of the law, but how both alike may be justified freely by God's grace, through the redemption that is in Christ Jesus, whom God has set forth as making atonement in his blood, for a demonstration for his righteousness on account of the passing over of the sins of the past in forbearance, with a view to the demonstration of his righteousness in the present, that he might be just and the justifier of him who is of faith in Jesus (Romans 3:24-26) . . .

Another remarkable saying of Paul is that in 2 Corinthians 5:21: "Him who knew no sin, he made sin on our behalf, that we may be the righteousness of God in him." Here it cannot be a moral change in Christ that is meant, but it points to our Saviour having been made the representative of sin on our behalf, just as in the Levitical law the special sacrifices for sin and guilt were called by the names "sin" and "guilt" themselves. The purpose stated, "that we may be made the righteousness of God in him," points to our being accepted as righteous because by faith we are in him, the Righteous One." (The Christian Salvation, James S. Candlish, D.D. T & T Clark, Edinburgh, 1899). A truly admirable echo of the soul-saving cry of Martin Luther.

The gist of this worthy exposition is that in his achievements of atonement and justification the Lord Jesus Christ was dealing decisively with the sin of the human heart (the broken moral law) and not with the ceremonial law that distinguished Jewish ethnicity from that of the pagan peoples i.e. "the divine law in general" and the reality of sin for we evildoers universally. NTW misfires repeatedly on ministering to the heart. He cannot rouse it to a buoyancy of spirit with the thrill and emotion of the news of salvation. He clutters his work with technicalities cultural, philosophical and off-centered theology. He opposes the notion that justification and assurance of salvation must await the Day of Judgment and only the law abiding will win the reward of life. From whence comes this law abiding disposition and capacity?

Given his message with the paucity of grace it implies and the life-long uncertainty of personal qualification for full justification Wright's recommendation for Christian life and divine approval must mask an incipient semi-Pelagianism absent of spiritual relief. Is our righteousness before God, and necessary for fellowship with him, equally wrought partly by ourselves with a percentage of divine aid? O, sorry ally of Gabriel Biel. What medieval uncertainty embodied in Biel and his comrades was countered by Luther!

The Lord himself supplies our righteousness. "I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven" (Matthew 5:20). Humanly speaking none were more righteous than the Pharisees. The teachers of the law could quote reams of Holy Scripture and their invented legal regulations. A more lofty righteousness was necessary than any human attainment or virtue. Here, the Lord treats of the human heart and its ineradicable inclination to wickedness. He bestows our qualification for inclusion, we who can never cease "giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light (Colossians 1:12). How? Through redemption and justification! (Colossians 1:13). "For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins." Jesus justifies us. Justification is through the merits of Christ. Justification includes forgiveness and acceptance.


By Roger Salter
Special to Virtueonline
www.virtueonline.org
July 30, 2020


TO BE CONTINUED...

Wright's Radical Dismantling of the Gospel

Theologians can never be cavalier in their communication of ideas. Nor should they be ambitious in the quest for originality and notoriety. In our time rigorous revision is proposed for everything that has constituted trusted tradition - doctrine, interpretation of ecclesiastical history, and the comprehension of eminent Christian lives; their significance and worth to subsequent generations.

The crafting of theological thought is a service to Christ the Lord and to his Church. It is not the pursuit of glory in the academy, or in the professional sphere of education and research. It is not a parade of intellectual gifts or literary versatility. Theological endeavor is never to be stimulated by rivalry and competitiveness. Theology is a reverent and holy discipline fostering a deeper knowledge of God and his ways in wonderment and worship. As is often recognized, theology is a doxological enterprise, an opening into the glory of God in order that the human mind may perceive divinity aright, the heart may be stirred to praise, and the observer persuaded to absolute trust in the Lord who discloses himself. Theology is intended to furnish a well-informed and reasonably intelligent faith.

Theology ought to be the most humble of sciences and the least patronizing. Whether at the podium or in the pew the theologian, however much celebrated, is to be lowly among the little folk of God, for there will be many inconspicuous believers much closer to the One whom the specialist seeks to discover and describe (1 Corinthians 1:26ff). Only the grace of the Spirit reveals the Lord, and there are many theologians who work without modesty and the resources of grace. Their heart does not feel that which engages the intellect. The supposedly high things of heaven, that should deflate any tendency to arrogance, actually elevate the oversized ego that credits itself with exceptional acumen. By virtue of theological skill, so say, there are some academics who exist in a rarefied zone and exude an air of superiority as if long lists of publications guarantee admission to paradise as a reward. Any goals they achieve academically, that may be good and useful, are in consequence of a divine gift. But in some persons knowledge puffs up (1 Corinthians 8:1-3; 2 Corinthians 12:1-10). Love for the Lord himself is the receptacle of true knowledge which love then dispenses.

Whatever may be the achievements of theology they are for the benefit of the whole church for its ministry in the world, and hence the task is supremely pastoral (helpful), making the Lord God thoroughly and thrillingly accessible to those who seek to know him. Edification is the purpose of the theologian, preparation of nourishment for every member of the flock that has an appetite for the food of the soul. The true theologian leads the sheep into the lush pastures of the Lord's ever fresh word. Preacher and professor proclaim the word of the Lord. The adept theologian assists the pastor (ordained or lay) in his appointed role. Every element of theological understanding contributes to the promotion of a full-orbed gospel, for all truth points to God and every elaboration of the nature of reality drives us further into contact with him, his vastness and verity.

MINISTERING IN THE CONGREGATION: Article 23

No man is permitted take upon himself the office of public preaching or ministration of the Sacraments before he has been called and appointed to fulfill this office. And those persons should be accepted as lawfully called and appointed who have been selected by men entrusted with public authority in the Church to call and send ministers into the Lord's vineyard (APB, PBS USA, 2008).

The ordained or licensed Anglican preacher or theologian has two considerations in mind as he performs his ministry. He is not a lone, unaccountable individual in a field conducive to experimental and private notions in contradiction of the Scriptural standards of the body in which he serves. If he disagrees with or dissents from the essential truths of the way of salvation (for this is the key message of the Church of Christ) then he must question his conscience and if he is convinced that he cannot conform he must quit his attachment. He must be able to walk in concert with the settled mind of the Church with its foundation in divine revelation derived from the Bible. Of course, things are lax in this age due to the general departure from doctrinal discipline. Our low condition is self-caused. Anglicanism is a city without walls.

Furthermore, the location of Christian ministry is in the Lord's vineyard. It is no one else's property, and is reserved and run for his pleasure, conformity to his will, and for the kind and quality of produce that he desires. Deviant doctrine, disposition, determinations, and practice are nothing short of theft allied to audacious rebellion.

The minister must adhere to his Master's manual in his toil in the vineyard, and must observe the boundaries. He must render faithful and reverent service and avoid behaving in the manner of a renegade. Therefore, every wind of doctrine that is strange to the people of God must be adjudged as to whether it is ill or fair, that the teachings swept toward us are fine or foul (Ephesians 4:14-15).

Novel teachings, erroneous doctrine, re-hashed heresy is presented repeatedly in the history of the Church. For its protection the Church, and the individual Christian, need to cultivate a sound historical perspective. Alertness is essential. Peddlers of mischief are always recycling pre-used wares of ancient devilish manufacture cheaply titivated for current acceptance. Revised teaching warrants close examination. It is possible that a new emphasis may arise that is an amplification of the truth, an aspect that is consistent with the core of orthodoxy, more light from the original source shining more brightly on some particular or other. But the way of salvation to be gained through Jesus Christ is simply spelt out and so plain as to be unchanging.

"Believe in the Lord Jesus Christ and you will be saved." Trust entirely in the crucified and the blood shed for our salvation. Faith is the inner eye that gazes upon Jesus our Justifier. Faith is not of itself our salvation, but rather the One whom faith apprehends. Faith as the gift of grace, relies on Messiah himself as our justification perfect and complete. Nothing remains to be done. Christ's atoning work is finished. It is Luther who sums up the gospel in these terms: there is nothing to do or contribute. The Gospel is not do, but done! Receive salvation freely! Faith is the evidence of justification, and the mark of grace, and the assurance of election. It is not of our own creation. Faith and repentance are entwined. Each accompanies the other. Neither are works of the flesh. They are inwardly wrought by the Holy Spirit through his change of our nature.

N.T. Wright seriously disputes this way of salvation. It is often difficult to determine what he does believe. Offer an objection to what appears to be a plain statement and he denies its clear and inevitable grammatical sense. He is indeed a clerical chameleon. Nonetheless, the drift of his message counters the truth of justification by faith alone. He swoops and soars in rhapsodic verbosity, issuing sweeping asseverations that are simply and wildly untrue after a moment's analysis (e.g. Current Christians are asking 16C questions, whereas we should be 21stC Christians posing 1st C questions. Where lies his authority or credibility for such a blanket and silly expression?). He is dramatically rhetorical but at depth he is flagrantly denunciatory of the simple folk he deigns to correct (old fellas, country preachers, the theologically illiterate), but strictly speaking he is heretical with regard to the divine method of salvation (faith, atonement, regeneration) and the nature of both sin and grace.

His teaching is masqued in an element of biblical terminology (so that recipients drop their guard), laced with bombastic novelties of interpretation (if one were really smart the term "fancy hermeneutics" should have been utilized). When he utters ideas that are controversial he magically resorts to loopholes that afford a route of escape. His respectable academic critics are far too polite, for his errors are far more than mere academic irregularities - they are disasters in a soteriological sense. They are potentially hazardous to salvific benefit. There is fiction contrived from Scripture, show-off pagan allusions, and a stealthy foundation of Pelagianism. He lectures on bringing heaven to earth, mocks the convenient language of the three-storey universe (of which the Bible itself is guilty with prepositions such as "above" & "up") and regards those who think in terms of three dimensions as simpletons - "most Christians", he says.

But of course, sophistication is an essential ingredient in his ambitious theological construction. (Where did you inadvertently mislay your copies of Heiddeger, Cicero, or Seneca?) His linguistic panache is spellbinding. Look closely for misrepresentation and his preening of himself in new light, falsely appealing to John Robinson: "God has more light yet to break out of his holy word". Every false teacher can abuse this wonderful observation. The principal value in godly reading is William Cunningham's axiom: "Does it save?" Measures of culture, philosophy, sciences etc. are improving, intoxicating, but not to be controlling. We love to advertise our learning in the interests of one-upmanship, but only sound knowledge, true and simple, of the gospel will point us "whether upwards, sideways, stationary on earth" to heaven. Many will rue immersing themselves in the Encyclopedia Britannica for most of their lives rather than opening Matthew Henry's Commentary.

NTW's major evaluations are suspect. Citing them at any length is tiresome. Read him for yourself and ponder honestly and prayerfully. See if he really does square with Scripture under the Spirit's tutelage. Rigorously apply "the analogy of Scripture" principle for understanding. Taste as to whether your soul is wonderfully fed and satisfied. Does he truly reach the inner man? Does he fruitfully pastor the soul? Does he engage the eager heart with the Word of God?

Some quotes to think about:

*It's important to say that I haven't seriously read Luther for about 20 years.

*Luther comes to the question, /How can I find a gracious God? ". . . This we do know - his antithesis of grace/works or faith/works, or faith/law, was very strongly conditioned by his own soul struggles, the struggles to be an obedient monk and what he thought this all hinged upon. This was all routed in the world of late medieval Catholicism. Luther, then, is reading Paul looking for the bits and pieces that will help him resolve this particular question".

*And I want to say, as I said with regard to Aquinas, if you come with this question and you look at it within his worldview, this is the right answer! But, just like the matter of transubstantiation, the problem here is that this has led us down some pretty murky paths.

*I can see how frustrating it is for the preacher who has preached his favorite sermon all these years on the imputation of Christ's righteousness from 2 Corinthians 5:21 to hear this is not the right way to understand it but I actually think there's an even better sermon waiting to be preached. You can always preach one on 1 Corinthians 1:30 so long as you do wisdom, sanctification, and redemption, all three." NB Reformed preachers have presented this kind of sermon "doing wisdom, sanctification, and redemption" for centuries. A little modern history wouldn't go amiss!
The Reformation & Revival Journal Interview, Vol II, Number I, Winter 2002

*The language of "salvation' and "glorification", central to Romans, Paul's greatest letter, was assumed to mean the same thing: being "saved" or being "glorified" meant "going to heaven," neither more nor less. We took it for granted that the question of "justification," widely regarded as Paul's principal doctrine, was his main answer as to how salvation worked in practice; so, for example, "Those he justified, he also "glorified" meant, "First you get justified, and then you end up in heaven." (What a crass, inept, simplistic caricature of traditional belief - so demeaning and flawed. So intolerably pompous). Looking back now, I believe that in our diligent searching of the Scriptures we were looking for correct biblical answers to medieval questions. Paul, Introduction, pages 7-8.

*If we come with the question, "how do we get to heaven," or, in Martin Luther's terms, "how can I find a gracious God?" And if we try to squeeze an answer to those questions out of what Paul says about justification, we will probably find one. It may not be totally misleading. But we will miss what Paul's "justification" is really all about. It isn't about a moralistic framework in which the only that matters is whether we have behaved ourselves and so amassed a store of merit (righteousness") and, if not, where can we find such a store, amassed by someone else on our behalf. It is about the vocational framework in which humans are called to reflect God' image in the world and about the rescue operation whereby God, has through Jesus, set humans free to do exactly that.

For Paul, therefore, questions of "sin" and "salvation" are vital, but they function within worldview different from the one Western Christians have normally assumed. For Paul, as for all devout Jews, the major problem of the world was idolatry. Humans worshipped idols and therefore behaved in ways that were less than fully human, less than fully image-bearing. That was a core Jewish belief, and Paul shared it. What he did not share, as he thought through his tradition in the light of Christ and the spirit, was the idea that the people of Israel, as they stood, constituted the answer to this problem - as though all one had to do was to become a Jew and try to keep the Torah , and all would be well not only with Israel, but with the world. Paul knew that view, and he firmly rejected it." (ibid) Page number not cited.

The biography of Paul is serviceable as a primer to the theology of NTW. It is only fair to advise those interested to read it. Most library systems will surely possess copies available on loan.

Some Personal Comments in Closing Part 5

Paul evaluated Jew and Gentile as equally parted from God, observing, "No, a man is a Jew if he was one inwardly, and circumcision is circumcision of the heart by the Spirit" (Romans 2:29) i.e. new birth facilitating justification by faith, a state not attained through the written code (human obedience). Such a man's praise is not from men, but God" (hence being right with him).

External circumcision does not count in this crucial instant of reconciliation between the Lord and the believer: "Abraham believed God, and it was credited to him as righteousness" (Romans 4:3) cf "For all have signed and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Jesus Christ" (Romans 3:23-24).

It is crystal clear that Abraham was justified by faith through Christ as his promised Justifier. Genesis and Paul are dealing with deliverance from the morass of moral corruption.

"Most Christians" were probably not so naive as NTW alleges as regards the matters of salvation, life as Christians, and the future hope of cosmic renewal - about which he instantly expounds in the pages mentioned above. In addressing the matter of heaven, it was understood as fellowship with God forever. Change was expected on a colossal scale - the pure, just, loving kingdom of God. Total Transformation.

The essential true religion of Christ may be beneficially explained by experts, but it does not depend on them. Academic arrogance has led many adherents into a murky ditch of doubt and despair.

Klaas Runia

"Because Luther and the other Reformers placed all their faith in the declaratory act of the justifying God and rejected any possibility of human contribution at this point, they had a firm basis for assurance. Because man's salvation in no way rests on anything he himself does, not even on his faith, but rests solely on that wonderful justitia aliena [strange righteousness] of Christ, such a man may know for sure that his sins are truly forgiven and that, in spite of the sinfulness that remains in him, he will never fall out of the hand of his gracious God. 'At once justified and a sinner' is not a Lutheran one-sidedness, but it touches the very heart of salvation. Solus Christus [Christ alone], and sola fide [by faith alone] belong together in unbreakable unity, and because of this unity the last word is and remains: soli Deo Gloria [to God alone be the glory]!"

Justification and Roman Catholicism, Right With God: Justification in the Bible and the World, edited by D.A. Carson, p215


By Roger Salter
Special to Virtueonline
www.virtueonline.org
May 20, 2020


TO BE CONTINUED...

Luther's Interpretation of Scripture and Pastoral Skill

When Luther was made a Doctor of Theology, he made a solemn vow: "I swear manfully to defend the truth of the Gospel."

During the ARCIC discussions, debates, and group studies between Anglicans and Roman Catholics in England over recent decades it was customary in Church of England circles to hear apologetic or disparaging comments about the great Saxon Reformer. He was either a religious fanatic or psychologically deranged. He was, in softened voices, described as rash, obsessive, and abusive. Lutherans were politely and well thought of, but "their master" was so problematic. Some of us wished that there were more Anglican clergy who were as mad as Luther!

But given his flaws and unfortunate tendencies which cannot be justified, and considering the factors that affected his temperament (the hazards he faced, the poor health he endured, the tensions, burdens, and constant strains of his high profile ministry) some degree of leniency must be allowed. Luther was a vulnerable and sensitive soul and not the ironclad super hero that many suppose. John Osborne captures his doubt and distress in his play based on Luther.

Luther's humanity is so clear to see; his godliness evident. All of us can rage under sufficient pressure. All of us are driven by prejudice if the opportunity to vent presents itself. Those who rail against Luther are almost imitative of the character they deplore. He arouses hatred attributable to something beyond personality and behavior. He wields the sword of the Spirit with such adroitness that minds are disturbed and consciences wounded. Man's self-reliance and pride are offended.

Intimacy with Luther discovers his dominant side. A wholehearted servant of Jesus Christ, a humble student of the Word, a sensitive administrant of the consolation of the Gospel. A good way to meet him on a frequent and convenient basis is through James Galvin's "Faith Alone, A Daily Devotional, Martin Luther", Zondervan. Luther excites, uplifts, convicts, encourages, emboldens, strengthens, reassures as a pastor virtually unequalled. He transports you to the Gateway of Heaven. How? Because he has fought hard as an embattled soul, and been found by Christ. He knows the darkness of evil, the depths of the sinner's plight. He knows his theology, but beyond that he really knows Christ, and Christ knows him as he knows so many great sinners - perhaps even ourselves if grace seeks us out. Luther did not know a painted Christ, a stained-glass figure, nor a Christ portrayed merely in print and words. He knew Christ himself through the Spirit and that is why he chimes with troubled spirits everywhere.

There is nothing abstruse in his gospel, nothing medieval but truth timeless in the tradition of the faith before his time and beyond it. Luther speaks to the human heart because he had a large and generous heart, and a converted one. You can't sit stock still with Luther. You don't pore, mystified, over a baffling, tedious manual that leads you through a maze of muddled ideas. He stirs your soul, moves your body, and activates your voice. Praise the Lord! No one preaches grace better than Luther. He banishes the misery and mists of doubt. Look to Jesus, for Christ is our justification. Luther is a pastor not a perplexity! He could controvert with Erasmus and compose pastoral notes to his barber. He could criticize the pope and care for his people.

"When I preach I regard neither doctors nor magistrates, of whom I have above forty in my congregation; I have all my eyes on the servant maids and on the children And if the learned men are not well pleased with what they hear, well, the door is open."

A life could be spent in reading the thought of Luther - great commentaries, treatises, sermons, his favorite work on the Bondage of the Will, his wonderful counsel, his hymns, and his intimate thought preserved in Table Talk. None will agree with him totally, it is suspected. But the way of salvation is vividly, accurately delineated. He could be quoted endlessly. His publications are readily available. NTW should not have neglected him for so long. Better acquaintance would have led to a better assessment.

Luther can fire you with exuberance and inspire you toward ecstasy as his doctrine of justification by faith takes its hold upon your mind and cheers your heart.

BIBLE

It is most certain that the Holy Scriptures cannot be fathomed by study and scholarship alone. Therefore, your first duty in approaching the Bible is to begin to pray, and to pray to this effect:

That if it please God to accomplish something through you for his own glory, and not for your own glory nor that of any other man, that of his grace, he will grant you a true understanding of his words. The reason for this is that no master of the divine word exists, except the author of these words, as Christ himself says, 'They shall all be taught of God.' Therefore, you on your part must stand in complete despair of your own industry and scholarship, and rely solely and utterly on the inspiration of the Holy Spirit. Believe me, I know the truth of this in my own life.

GRACE

I am seeking, searching, thirsting for nothing else than a gracious God. Yet God continually and earnestly offers himself as a God of grace, and urges even those who spurn him and are his enemies, to accept him as such. The promises of grace are all based on Christ from the beginning of the world, so that God promises his grace to no one in any other way than in Christ and through Christ. Christ is the messenger of God's promise to the entire world. Grace consists in this: that God is merciful to us, shows himself gracious for the sake of the Lord Christ, forgives all sins, and will not impute them to us for eternal death. This is grace: the forgiveness of sins for the sake of the Lord Christ, the covering up of all sins. Grace makes the Law dear to us. And then, sin is no more there, and the Law is no longer against us, but with us.

CHRIST THE WAY TO GOD

No man can obtain Christ, the Bread of God, by dint of his own efforts. Neither will he find him by studying, hearing, asking, seeking. If we are to know Christ all books are inadequate, all teachers incompetent, all intellects incapable. It is the Father himself who must reveal him, as Christ himself taught. 'No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the Last Day.'

JUSTIFICATION

By the one solid rock we call the doctrine of justification by faith alone, we mean that we are redeemed from sin, death, and the devil, and are made partakers of life eternal, not by self-help but by outside help, namely, by the work of the only begotten Son of God, Jesus Christ alone. God does not want to save us by our own personal and private righteousness and wisdom. He wants to save us by a righteousness and wisdom apart from this, other than this: a righteousness which does not come from ourselves, is not brought to birth by ourselves. It is a righteousness which comes into us from somewhere else.

It is not a righteousness which finds its origins in this world of ours. As men without anything at all, we must wait for the pure mercy of God, we must wait for him to reckon us righteous and wise. As long as I recognize that I can in no way be righteous in the sight of God . . . I then begin to ask for righteousness from him. The only thing that resists this idea of justification is the pride of the human heart, proud through unbelief. It does not believe because it does not regard the word of God as true. It does not regard it as true because it regards its own understanding as true, and the word of God runs contrary to that.

The dean of Reformed theology of the 20th century, Holland's G.C. Berkouwer, enthusiastically endorses the doctrine that Luther derives from the New Testament. "Whenever Paul speaks of the justification which has come to us, there is a single refrain - Christ has not died in vain. All striving and grasping makes sense only when it has been taken hold of by Christ (Phil 3:12). Our contribution amounts to precisely zero. Faith knows this and is thus true faith, given by God. For it knows that Christ died for us while we were yet sinners (Romans 5:8.10).


Justification on the ground of nothing is not a one-sided juridical concept. It is the preaching of grace, sheer, unalloyed, unmerited grace (Faith and Justification, Eerdmans, page 89).

"Faith is the 'yes' of the heart, a conviction on which one stakes one's life"

"When by the Spirit of God, I understood these words [The just shall live by faith. Rom 1:17] I felt born again like a new man. I entered through the open doors into the very Paradise of God!"

"Your faith comes from God, not from you. And everything that works faith in you comes from him and not from you."

"God creates out of nothing. Therefore, until a man is nothing, God can make nothing out of him."

"Certain it is that man must completely despair of himself in order to become fit to receive the grace of Christ."

"It is pleasing to God whenever you rejoice or laugh from the bottom of your heart."

Luther does not sound unscriptural by any means. He doesn't sound unhinged in the least. He hasn't had to squeeze anything out of Scripture at all, as someone well known alleges. "No one understands Scripture unless it is brought home to him, that is unless he experiences it." For Luther Scripture came home to him by the grace of God and his rich experience is enviable. It is communicable because he is human like us. His knowledge of God and grace is infectious.

Luther's Prayer On his Deathbed

O heavenly Father, God of all comfort, I thank thee That thou hast revealed to me thy beloved Son, Jesus Christ, in whom I have believed, whom I have preached and confessed, whom I have loved and praised . . .

I pray thee, dear Lord Christ, let me commend my soul to thee.

O heavenly Father, If I leave this body and depart this life, I am certain that I will be with thee for ever and ever, and that I can never, never tear myself out of thy hands.

So God loved the world that he gave his only Son, Jesus Christ, that whosoever believeth in him should not perish but have eternal life (repeated thrice).

Father into thy hands I commend my spirit. Thou hast redeemed me, thou true God. Amen.


By Roger Salter
Special to Virtueonline
www.virtueonline.org
May 12, 2020


MORE TO COME...

Whom would each of us prefer as our pastor?
The New Testament Speaks

The reading of Holy Scripture requires great care and prayerful humility. The Old Testament spells out the basics of two natures - the nature of God and the nature of man. God in all his power, wisdom, and goodness is the author of creation. Man, in his creature-hood is dependent upon the strength and compassion of his Maker. God is glorious and sovereign. Man, as the spectator of divine majesty is given the capacity to admire the Deity, acknowledge his supremacy, enjoy his favor, and worship and work with him as a Friend. In this partnership the Lord is lofty and man duly lowly. The relationship is designed to be harmonious and affectionate. It is to be characterized as holy for the purpose of compatibility. God is intrinsically holy, and man endowed with pristine integrity at his origination is disposed to imitate and obey the Lord in willing likeness to him.

Genesis records the tragic rift between God and man through an act of prideful defiance on the part our first parents. The writings of the former covenant describe the continuous rebellion of our race and the opening measures of the Lord to recover us to himself. An accurate comprehension of the content of the first Testament is determinative of a clear understanding of the New. The history of redemption is one, recounted in two phases. They match in the basic matter of human salvation and vary only in the temporal details of the development of the scheme of our rescue. The central concentration of both Testaments is trained on the great Figure of our Restoration, the Messiah of Promise who is the Christ of eventual appearing.

In Christ the two installments of the drama of salvation merge in united testimony to the will and ways of the Saviour God and the formation of the Israel of God, also styled as the Body of Christ. The way of inclusion in this people, this body, is delineated in the Gospel, and the preservation and presentation of this gospel is of the utmost importance. This is why the reading of Scripture is a matter of great care and holy caution. We are to detect, as Tyndale advises, the themes, motifs, lines that run through Scripture that lead us to correct thoughts of Christ and salvation so that he might be grasped in good sense and with confidence.

Students of the Bible are notorious for forcing their own preferences of meaning upon the text. None of us are entirely clear of this tendency, but the meek are subject to kindly and judicious correction. God's word is not under the control of man, and no man has truly mastered it in its complete sense. We are always learners, and the danger is to jump ahead of ourselves, claiming maturity where we are really novices in any knowledge acquired.

When we fall in love with any particular theory, one that seems to be a fresh discovery and world-enlightening, we defend it ardently until our preference becomes predominant in our thinking. We have to check ourselves as honestly as we can before the Living God and adopt a posture of modesty before him. We want his word from Scripture and not the echo of our invented ideas. The word "heresy" comes to us from the originally innocent term from the Greek meaning merely preference or difference (1 Corinthians 11:19), but in the Church it has evolved into any theological notion that imperils salvation. Differences in interpretation are common among believers but they are usually located in the realm of "adiaphora" (things indifferent, or of the second order of belief) and do not affect eternal destiny (sacraments, millennial views, legitimacy of ceremonies etc.)

However, the word of God warns us of that dangerous distortion of vitally important doctrine that can have serious effects that may jeopardize the gaining of salvation if soul and mind are given-up and surrendered to them. Where trust is misplaced the place of safety is missed. Paul alerts us to the human perversion of the gospel and goes so far as to say that if even "an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned" (Galatians 1:8). His anxiety for the Galatians is immense, "You foolish Galatians! Who has bewitched you?"

Bewitching teaching is abroad in so many ways and from so many people of high repute in all sectors of the Christian community. Their approach is ingenious and their message plausible. False prophets will be so convincing as to be able to deceive even the elect - if that were possible. They will be so inordinately clever and confident as to win wide acceptance and acclaim. But although the bait they dangle before the people of God is enticing their deviation from the truth will soon manifest itself as their ever-so-subtle teaching veers away from the simplicity of Scripture in a welter of confusion and obfuscation. Their thoughts seem to run parallel to Scripture but their deceit is in the detail and the wiliness of their definition. Truth is never merely parallel to Scripture. It runs on the very track of biblical revelation. The parallel path breaks down in so many parts of the terrain of Scripture and is proven false by many features so clear to the eye. Error tends to jar with the resort to the analogy of Scripture. Error is discordant with the sweet melody of pure grace. There may be difficulties in Scripture, it is true, but the understanding of the essential gospel is not dependent upon the expertise of high-flying academics.

It is a principle of Holy Scripture that the elect can never finally defect from the way of salvation: "Fundamentally and finally the elect cannot possibly be deceived . . . but God in worst times reserved a remnant, and at all times will not see nor suffer any of his to miscarry" (John Trapp, Matthew 24:24). The disposition to trust Christ exclusively is too deeply embedded in the soul even where there might be a degree mental confusion and inconsistency of expression.

The Old Testament in a multiplicity of ways prepares us for the thrilling concept of justification by faith. However much Paul may have been familiarized with the thought of other cultures at the University of Gamaliel, and from other possible sources, it is indisputable that in his complete fascination with the Lord Jesus as the substance of the Promise made to Israel, the word of God conveyed to his ancestors through the writings of the former covenant would have been supreme in the shaping of his mind and message. "Paul's basic concepts are drawn, as we have seen, from the Old Testament, and Paul had learned the Old Testament in the context of the Judaism of his day" (Paul: The Man and His Letters, An Introduction to the New Testament, Carson, Moo, and Morris, Zondervan).

What is pre-eminent in our consideration of the source of Paul's gospel is that it was not determined by any tradition of interpretation per se, any human individual however influential, or from his own inventive mental powers: "I want you to know, brothers, that the gospel I preached is not something that man made up. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ" (Galatians 1:11-12). Paul strenuously counsels the Galatians not to exchange his gospel for any alien ideas imposed upon it. His authority is Jesus Christ, which tops any other authority.

It is impossible, utterly futile, to attempt to obliterate the now "protestant" teaching on justification by faith from the letters of St. Paul. Any impartial, objective, cumulative perusal of the texts makes it plain that the apostle is asserting that the believing sinner is pardoned and declared righteous by virtue of trust in the shed blood of Christ on their behalf. Imputation of the merit of Christ to the penitent offender appealing for mercy before the Lord is a necessary and inevitable conclusion from a fair scrutiny of the teaching of Paul as we encounter it. It is too much of a strain to argue otherwise. There is only one mean by which we are put right with God. Any muddying of this divinely revealed fact is unholy mischief to be shunned.

Through him everyone who believes is justified from everything you could not be justified from by the law of Moses. Acts 13:39

For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: "The righteous will live by faith." Romans 1:17

But now a righteousness from God, apart from the law, has been made known, to which the law and the prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Jesus Christ. God presented him as a sacrifice of atonement through his blood. Romans 3: 21

However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works: "Blessed are they whose transgressions are forgiven; whose sins are covered. Blessed is the man whose sin the Lord will never count against him." Romans 4:5-8

Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree." [The curse is leveled against a serious moral offense. It is deadly condemnation preceding doom. Jesus lifts the curse from God's people evidenced as such by faith]. Galatians 3:13

What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ - the righteousness that comes from God and is by faith. Philippians 3:8-9

So that being justified by his grace, we might become heirs having the hope of eternal life. Titus 3:7

After he had provided purification for sins, he sat down at the right hand of the Majesty of Heaven. Hebrews 1:3b

So that by his death he might destroy him who holds the power of death - that is, the devil - and free all those who all their lives were held in slavery by their fear of death. Hebrews 2: 14-15

For this reason he had to be made like his brothers in every way, in order that he might become a merciful high priest in service of God, and that he might make atonement for the sins of the people. Hebrews 2:17

The above selection of biblical quotations makes it absolutely clear that human nature is condemned as evil; that we are enslaved by the Evil One; that mankind needs a work of atonement wrought on its behalf by a blameless High Priest; that an alien righteousness is necessary for its reattachment to God; that an advocate is essential to commend us to God. That access to complete and permanent salvation is only available through a grace that bestows repentance and faith.

Sin is a profoundly grave matter; it emanates from our heart and courses through our veins; it pollutes our minds totally; it degrades our affections; it collides fatally with the beautiful holiness of God; our guilt merits eternal death; our condition is utterly hopeless, our capacity to make amends is nil. What else can avail? Only Christ Jesus in whom alone we can trust if God grants us the confidence to do so. There is no other alternative. It must come from gracious divine intervention. Nothing within, nothing under the sun can help us. Aid is beyond our reach. Assistance must reach out to us and fix its grip upon us. Christ is our only hope. He donates the good sense to call upon him, and then there follows the full range of mercies that confirm us in salvation. God places us in the strong and enfolding arms of his Son for full deliverance and safety for evermore: "It is because of him that you are in Christ Jesus, who has become for us wisdom from God - that is our righteousness, holiness, and redemption." 1 Corinthians 1:30. (Divine initiative; Divine inducement; Divine provision)

The most compelling statement in which justification by faith is averred is in Luke's retelling of a parable of Jesus. It has nothing to do with NPP*, or NTR's* cockeyed and faddish point of view. It is Jesus' pronouncement on this vital topic relayed by Luke. Luke, who was Paul's devoted and constant companion, no doubt discussed many things as a fellow intellectual with the apostle, including the teaching of Christ and the philosophies of the pagans. Having most likely completed his writings circa AD 62, and knowing the mind of Paul (died approximately AD 64), that it was shaped by Christ (Gal 1:11-12) the evangelist must have observed the perfect agreement between apostle and Redeemer on the nature of justification, and also known, as a Gentile, precisely the teaching on Justification that Paul presented to the non-Jewish world of the first century.

Comparing the dispositions of the Pharisee (self-righteous) and the tax collector (unrighteous) in the temple before God (Luke 18:9-14) Jesus remarked of the spiritually bankrupt tax official, "I tell you that this man, rather than the other, went home justified before God." And how Luther-like the tax collector was under the weight of his sin. At a distant point in the temple and miserable in his unworthiness. Downcast and not daring to look heavenwards. Beating his breast as Martin would have beaten his in the monastery. Conviction of sin was anguished and pain of conscience acute. And the medieval era was centuries away! All the tax collector could do was admit his debt of sin and, like very awakened offender before God cry, "God have mercy on me a sinner."


*NPP - New Perspective on Paul
*NTW- Nicholas Thomas Wright


By Roger Salter
Special to Virtueonline.org
www.virtueonline.org
May 9, 2020

TO BE CONTINUED...

Does Wright really grasp the gravity of sin and the plight of our condition?
 
Our Anglican Confession of Faith [The Articles of Religion] articulates the classic Reformational teaching on the doctrine of Justification by faith alone with succinct clarity.
 
ARTICLE XI. Of the Justification of Man
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for own works or deservings: Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort, as more largely expressed in the Homily of Justification.
 
This statement establishes the truth that sinners are only put right with God through trust in the merits of our Lord and Saviour Jesus Christ - his qualifications, achievements, and virtue accounted as ours and transferred to our credit. By his active and passive obedience, his perfect compliance with the will of the Father throughout his untainted, holy and moral life, and in his sacrificial death, the Son of God has made we rebels who believe just, faultless, blameless, and perfect in the sight of God. Jesus' righteousness is accounted as ours. We have become fully forgiven and accepted by the Lord.
 
We sinful persons absolutely have no capacity to make any amends to God for the innumerable offenses that we have committed against him. Not even one misdeed of a guilt-laden sinner can be erased by any human intention or futile effort, let alone the ever-increasing toll of our evil thoughts, words and deeds that accumulate daily throughout the course of our lives. Our history is horrid with the secret evils and the openly impure acts that have sprung from the heart. Our present is a struggle with lingering perversities. Our future will be despicable and doomed if we are permitted to continue in the course of wickedness and darkness. We are altogether defiled.
 
Our demerit increases minute by minute. Rather than improve our deservings before God every product of our fallen nature tallies up heavier and fiercer divine condemnation. Our hearts are veritable springs of unspeakable evil, always gushing forth, instinctively, mentally, and in bodily activity. Our sins and constantly sinning self are forever storing up retribution before the holy and heavenly court, and they inevitably render us wretched and miserable. Every attempt at our impoverished notion of righteousness is iniquitous and only amplifies our arrogant self-reliance, swells our self-praise and inflates our loathsome pride. We are repugnant in our attitudes, the flattery of our egos, smug in our self-esteem.
 
Sharp conviction of sin, consciousness of unworthiness in the sight of God, anxiety at our sorry plight, fear of our ultimate end in our passage from this life to the next, characterize in varying degrees the state of the awakened conscience, This conversion experience and perturbation of soul is not confined to the medieval mentality. Many times, the question is posed whenever NTW is read or heard; does this man really grasp the gravity of sin and the plight of our condition? The concern is genuinely troubling. Does the Lord merely have to tinker with ordinances and rites (ceremonial law and religious custom) to make it possible for all ethnicities to enter the community of Christ the King? Is there not a thoroughly debased and helpless nature that requires renovation - the gravity of which the apostle Paul is continually addressing in his correspondence to the churches?
 
It is terribly trite for NTW to belittle Luther's great matter, "How can I find a gracious God?" This quest is to the fore of every awakened seeker's desire for the mercy of our Maker and Judge, before whom we must one day stand. The sense of alarm inevitably poses the question enunciated by our brother Martin.
 
It is the enquiry the entirety of Holy Scripture, Old and New Testaments, address with maximum appeal and solace.
 
RIGHT WITH GOD: The Fundamental Consideration.
 
From the fall of the human race in our first parents all the pages of the biblical narrative and its attendant propositional instruction lay out the divinely wrought Way of Salvation. From the shame and self-concealment of Adam and Eve to the universal flight of mankind from God, the Scriptures affirm that we have departed very far from him. "Man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation." (Article IX. Of Original Sin or Birth-sin).
 
Sacred Scripture is the horrifying record of the progressive and persistent evil of humanity. Our disposition is depraved and it is our continuous occupation to give vent to our corruption in wrongdoing, willfulness, and waywardness. We hate God, and we hate each other, and in moments of dejection we even loathe ourselves. Having turned our backs on the goodness of God we have fashioned our world in lovelessness and callousness, a lovelessness we deceitfully conceal under a veneer of self-serving civility, pretense of goodwill, and an introverted obsession with our own estimate of wellbeing. We live according to a profound tendency to please ourselves, denying the supremacy of the Lord and unwilling to yield to him.
 
The marvel of the word of God is his summons to turn back to him through the message of the Gospel of grace, his pledge to the penitent to restore their nature to righteousness, and establish the contrite in an affectionate relationship to him. The full extent of Scripture, in warning and welcome, is invitation and gracious command to get right with him.
 
"Come mow, let us reason together," says the Lord. "Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool." (Isaiah 1: 18).
 
SELECTED OLD TESTAMENT WITNESS
 
We are not right with God: fellowship broken. Disobedience cannot be covered or put to rights by any human devices at all.
 
Conscience, the internal court within us, convicts of guilt. "Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. Then the man and his wife heard the sound of the Lord God walking in the garden in the cool of the day, and they hid from the Lord among the trees of the garden. But the Lord God called to the man, "Where are you?" He answered, "I heard you in the garden, and I was afraid because I was naked; so I hid." And he said, "Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?" Genesis 3: 7 - 11. All the elements of offense toward God, alienation from God, guilt before God, and utter helplessness to make amends (fig leaves) are present in this narrative of the Fall. Thereafter, wickedness, estrangement from the Lord, a saga of human depravity, and enslavement to sin, characterized Adam's race.
 
Many measures are undertaken by God to return sinners to himself, various provisions as the Way of Deliverance develops, principally the law to awaken conscience, his Word to guide through the ministry of prophets, and the observance of the sacrificial system. All point to individual and corporate culpability and highlight the Promise of a Redeemer. Intimations of the Promise are dispersed throughout the testimony of the Scriptures of the former covenant and are related by personal disclosure from God and individual cases of wounded conscience which are to related to the nation of Moses in order to facilitate the People Of God, a people for himself. The conversion and call of the individual precedes the call to the collective. Community is of great importance, but it does not negate the religious experience, understanding, and maturation of the individual in the beauty of holiness.
 
"Wash away all my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me. Against you only have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge". Psalm 51 : 2 - 4.
 
David, predating Luther's medieval obsession, seems deeply concerned by his iniquity, sin, and transgressions (such emphasis on his innate and active evil), and recognizes God as his judge. Here he provides not only references to God's justness but also his own lack of righteousness. Quite a basis for being concerned about being right before God cf "David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works: 'Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him.'" Romans 4 : 6 - 8.
 
Isaiah confronts his own corruption in the smoky presence of the Lord, ' "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty." Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. With it he touched my mouth and said, "See, this has touched your lips; your guilt is taken away and your sin atoned for." ' Isaiah 6: 5 - 7. Here we see justification partnered to atonement. They are entwined in the way of salvation, and atonement is another area where NTW is decidedly dubious, bordering on blasphemy.
 
A chorus of sayings emerge from the Old Testament extolling the fact of justification by faith through grace, by virtue of the righteousness and atoning achievement of the Lord Jesus Christ e.g. "I, even I, am he that blots out your transgressions for my own sake; and I will not remember your sins" Isaiah 43 : 25. "Who is a God like you, who pardons sin and forgives he transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl our iniquities into the depths of the sea." Micah 7 : 18 - 19.
 
A cleansing and a new righteousness is intimated in Zechariah 3 : 1 - 4. "Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right side to accuse him. The Lord said to Satan, 'the Lord rebuke you Satan! The Lord, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?" Now Joshua was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him him, "Take off his filthy clothes." Then he said to Joshua, "See, I have taken away your sin, I will put rich garments on you." What can be more plain from the citations for Holy Scripture that God provides a righteousness, alien - not of themselves - for his chosen ones. It is conferred in the setting and vital relationship of faith (union with Christ), and ultimately we come to realize, as we pare away subjective states and efforts, that it is Christ himself and alone who is our justification.
 
It is Isaiah 53 that is the Old Testament summit of prophetic thought on justification and atonement that is realized in Christ, and won for us by Christ, and wrought within us by Christ - the whole process of reconciliation with the Lord. He makes us right with God by his blood and righteousness. He puts us right with God as substitute and satisfaction. He deflects divine wrath and displeasure away from us by interposing himself between anger against sin and our annihilation because of sin. "But he was pierced for our transgressions, he was crushed for our iniquities, the punishment that brought us peace was upon him and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all." (vv 5 - 6). "By his knowledge my righteous servant will justify many, and he will bare their iniquities." (v IIb). The Lord Jesus has the wisdom and will to do just what is right to put sinners right with God through his knowledge of our plight and his knowledge of his ability to save - the method of redemption.
 
The whole of the Old Testament's concern about man's avoidance of judgement and want of a Justifier is summed up in Psalm 143:2: "Do not bring your servant into judgment, for no one living is righteous before you." There is a heavenly court by which we are examined, and the rendition included in the introductory sentences, Morning Prayer, BCP, 1662, renders the gist of the quotation most accurately: "Enter not into judgment with thy servant, O Lord; for in thy sight shall no man be justified."
 

By Roger Salter
Special to VIRTUEONLINE
www.virtueonline.org
May 1, 2020


TO BE CONTINUED...

The godly theologian is primarily a pastor. He may be highly intellectual but, with close attention, he is also full of passion and human feeling, and he transmits a distinct excitement to those hungry for the knowledge of God and his glorious ways. Whatever he produces is food for the flock on behalf of the great and good Shepherd he eagerly commends, namely, the Lord Jesus Christ. If his pronouncements are addressed first to the theologically able and those deemed the academic "elite" (the gourmet theologues, as it were), he is nonetheless concerned that the essential nutrition he provides is ultimately distributed in edible form to all the sheep of the Lord's pasture, all of whom are at different stages of digestion. His central objective is to convey truth. His aim is proclamation without pomposity. Even academic excellence in theology can avoid being pretentious and abstruse. Some directions taken in theological research and theses appear to be the vain "stretching after gnats", very precise points that do not point the way to the kingdom.
 
The godly theologian never strives for the status of great importance among men with an air of superiority. The theologian's God-given findings are for the whole Church without discrimination. If the specialist cannot convey his meaning simply and plainly when required, then it is clear that he is not truly learned or meaningfully articulate. His aim is to be understood. The godly theological expert can stoop easily. He is not called to confuse. He has no intention to advertise his knowledge in terms of superior acumen or expertise, nor does he wish to enhance his reputation or compete with his colleagues (especially in book sales and attendant celebrity). He is a servant of the Lord Jesus, his gospel, and his church, and he desires only to edify and benefit the people of God through his endeavors, and affectionately guard them from false and dangerous teaching that jeopardizes salvation (Galatians 1:6-10).
 
This is the avowed intent of all Anglican ministry, which is predominantly exercised in the parish and the daily life of its residents. The presbyter is to learn from, work with, and explain the specialist to the congregation and interested enquirers. The onus is on the theologian to resource the ministry, educate believers, develop and strengthen the community of faith in its grasp and commendation of Christ. He is to fertilize holy minds with fruitful thoughts.
 
The parish presbyter is in the front line, preparing Christian folk for their life and witness in the world, seeking its conversion. The local ministry must be savvy as to trends in theology, the science (knowledge) of God). The responsibility of the whole people of God is to make Christ known and accessible, according to divine distribution of the gifts of the Spirit:
 
From the Ordering of Priests
 
The Bishop. Are you persuaded that the holy Scriptures contain sufficiently all Doctrine required of necessity for eternal salvation through faith in Jesus Christ? And are you determined, out of the said Scriptures to instruct the people committed to your charge, and to teach nothing as required of necessity to eternal salvation, but that which you shall be persuaded may be concluded and proved by the Scripture?
 
Answer. I am so persuaded, and have so determined by God's grace.
 
The Bishop. Will you then give your faithful diligence always so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this Church [and realm] hath received the same, according to the Commandments of God; so that you may teach the people committed to your Cure and Charge with all diligence to keep and observe the same?

Answer. I will do so, by the help of the Lord.
 
The Bishop. Will you be ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrines contrary to God's word; and to use both public and private monitions and exhortations, as well to the sick as to the whole, within your Cures, as need shall require, and occasion shall be given?
 
Answer. I will, the lord being my helper.

There is great modesty in the acceptance of the call of God, and this humility is at the heart of Anglican ordination. The effectiveness of Christian ministry is attributed entirely to the grace of God. Natural talents, endowed by God, are sanctified, honed, and elevated for divine use, and special graces are sovereignly supplied beyond the native ability, usefulness, and worth of the individual ordained. Boastfulness is excluded. Self-reliance is banished. When a work of theology is completed the question is: what essential ingredients are accessible to the benefit of the Church in terms of edification and defense - is this tome pastorally necessary, or simply another prideful item on the market for the author's gratification and notoriety? (Do publishers run businesses or provide ministry?) William Cunningham, the eminent Scottish theologian of the 19th C., posed the crucial question: Does it save? The theologian is in the service of human salvation unaffected by ambition and a sense of grandiosity. The theologian is not above the people, but with the people, deploying the privilege of his education empathetically with the body of believers of every rank.
 
Motivation is key to truly genuine pastoral ministry (where failure is glaringly evident to every practitioner themselves). The personal sequence in the salvation experience of the pastor/theologian is generally and briefly along the following lines: The need of a helpless sinner before a holy God is first and alarmingly identified. The pursuit of the Lord as sole deliverer is earnest and intense. The relief of the gospel of grace is gained with gratitude. The honor of God becomes uppermost in mind and mission. The way of salvation is desired for all through the winsome winning of souls, compelled and enabled by the Redeemer himself.
 
The touchstone of sound theology is its capacity to speak with immediacy to the heart as well as to the mind, to arouse spiritual vitality, and engender warmer affection toward and greater happy dependence upon the Saviour. Good theology connects with the reader/listener and courses through his being like a current of electricity. True theology is instinct with the principle or force of divine life. It excites wonder and animates our praise of God. How it grips us and entices us to the activity of "drawing our minds to high and holy things" (Article 17). Good theology causes us to bow low before God and simultaneously it uplifts the spirit into communion with God. Good theology transports us to the presence of God. Acquaintance with God is enhanced (even in a felt way) and good pastoral theology is detected in the taste it cultivates for converse with God. Whatever its theme and style, doctrinal or devotional, it brings us nearer to God and satisfies the soul with bounteous blessing from heaven. Fine theology leaves us well fed.

Two Pastors Considered
 
Martin Luther does not fare well in the estimation of N.T. Wright. The German Reformer is relegated to spokesmanship of the mentality of the medieval era. In an interview in 2002 NTW re-marked:
 
"Its important to say I haven't seriously read Luther for about 20 years. I did some work on Luther when I was first reading theology, I did a special subject on early Reformation texts and quite a bit of that type of thing then. But, it seems to me (this will make serious Lutherans furious) what Luther was rather like what Aquinas did with the Eucharist. Aquinas came with the medieval question: "Is Christ present or absent in the Eucharist? And if he is present, how is he present? Aquinas used a medieval cosmology based upon Aristotle to argue that he is present but he is not present in the same way that he was present when he was walking around with his disciples... So Aquinas is using a sophisticated cosmology to answer his particular question and thus comes up with transubstantiation.
 
"Luther comes to the question, 'How can I find a gracious God?'... This we do know - his antithesis of grace/works, or faith/law, was very strongly conditioned by his own soul struggles, the struggles to be an obedient monk and what he thought this all hinged upon. This was all rooted in the world of late medieval Catholicism. Luther then, is reading Paul looking for the bits and pieces that will help him resolve this particular question. Very clearly there were thousands and thousands of other people at the time who were facing exactly the same question and were thrilled to hear there was a different answer than they had been given. And I want to say, as I said with regard to Aquinas, if you come with this worldview, this is the right answer! But, just like the matter of transubstantiation, the problem here is that this has led us down some pretty murky paths" (Reformation & Revival Journal, Volume II, Number I, Winter 2002. Pp.117-139).
 
Moving forward to present times NTW still adheres to the same opinion concerning Luther. His recent biography of the apostle Paul serves as a primer to his basic "revolutionary" thought and particularly upon the manner in which Luther framed his teaching on justification;
 
"Once again the problem has been the wrong framework. If we come with the question, 'How do we get to heaven,' or, in Martin Luther's terms, 'How can I find a gracious God?' And if we try to squeeze answer to those questions out of what Paul says about justification, we will probably find one. It may not be totally misleading. But we will miss what Paul's "justification" is really all about. It isn't about a moralistic framework in which the only question that matters is whether we humans have behaved ourselves and so amassed a store of merit ("righteousness") and, if not, where we can find such a store, amassed by someone else on our behalf. It is about the vocational framework in which humans are called to reflect God's image in the world and about the rescue operation whereby God has, through Jesus, set humans free to do exactly that".
 
How easily and shabbily NTW is dismissive of Martin Luther, and how rude his slick asides concerning those servants of the Lord who still preach according to Luther's faithful example. What validity do the criticisms of NTW possess? A more close comparison of the two pastorates before us is intended to follow.


By Roger Salter
Special to Virtueonline
www.virtueonline.org
April 9, 2020


TO BE CONTINUED...

I cannot comprehend the adulation accorded to Nicholas Thomas Wright.
 
He may be a giant of the theological and academic world but that is no guarantee of his soundness or pastoral worth. It is from the context of the parish that I critique this man where puzzlement and confusion over his teaching is prevalent.
 
Wright writes smugly of his new and revolutionary insights that correct traditional teaching from the age of Augustine. He consigns the teaching of the Reformation, and especially Luther, to the dark cellars of medievalism. He liberally insults the old cronies who adhere to the traditional doctrines of soteriology. All the way through his theological meanderings and muddle he denies the essential and key doctrines of the faith that attaches us savingly to the God of our rescue from moral perversion and condemnation.
 
Academics may like to play theological chess with him and glorify their reputations by clinging to his coat-tails but he is slowly impregnating the minds, even of intentionally loyal advocates of Holy Scripture, with notions that ease them away from the truths of divine revelation.
 
I continue with some scribblings from some occasional notes that lie on my desk, and which I hope to amplify with more deliberation and evidence. I simply take the opportunity, following his disastrous comments in Time magazine to launch forward from the starting blocks.
 
I realize that this contribution is insufficient but my disgust with said author is huge, and I believe the danger he poses to authentic Christian faith is enormous, seeping into the thought of so many transfixed by his reputation and celebrity.
 
Just these thoughts for now:
 
There is something very dubious about NTW. On the basis  of the "analogy of faith", so-called. He counters the authority of Scripture, tearing fundamental theology to shreds. I think his method is sinister. His enchantment with a particular subjective inclination is so destructive. He arrogantly dismisses the mind of the Church, long established, on human acceptance with God (the ministry and revolution by the hand and wit of Luther is not a valid analogy whatsoever).
 
Even Catholic history manifests a basic orthodoxy in the procedure of controversy between the Reformed and the Romans. Hans Kung points to the different theological concerns of the people of God in various eras, and the theme of getting right with God is persistent in the history of Catholic thought. The evangelical conversion of Cardinal Contarini and the Italian “spirituali” (including Micheangelo) testify to the lively thought on justification in Roman circles. The two sides in 16th century debate recognize common issues and intent on the topic  which definitely do not match the novelties of N.T. Wright. The two contenders for truth share a common purpose as to how sinners reconcile with God.
 
For Wright justification is not a salvific matter at all, but a formal identification with a community that ostensibly recognizes the kingship of Christ, but that due status of the Lord Jesus stems from his salvific achievement (Isaiah 53, especially vv 9-12). There is no warmth for the soul in Wright’s theologizing, for many of us still feel the weight and burden of our sin and seek the pardon and acceptance of the Lord whom we have offended so unjustly and unworthily, even if it is a medieval feeling in the thought of some - especially among unbelievers.
 
Wright affords  no pastoral consolation, no personal security to the anxious and convicted soul. He cheapens valid Christian experience with snide asides (more later). We simply have a contract with a God  who has ceased to insist upon certain Old Testament ordinances. We lose our assurance of reconciliation with God, pending the verdict on our attachment to him disclosed at the final assize. That’s the way I see it, if I understand Wright aright. But then, how can anyone be sure that they have grasped his meaning, as it changes, at least in presentation and many denials,  as a weather-vane? We all know the origin of confusion.
 
I believe Wright is fascinated with a subjective (subconscious) emotional impression that invites him to seek notoriety for the sake of personal significance. His advocacy of his view makes him big. It is all a project of self-love. If he really compared Scripture with Scripture, and did not treat of it with dash and cavalier enthusiasm (for his interpretation reveals many leaps and gaps in his application) he would be just one of the crowd of unsensational biblical expositors without a distinctive name. Again, he is frequently insulting and patronizing to the ordinary chaps who seek faithfulness to the Word of God rather than astounding and dazzling originality.
 
A comparison of this man with the pastoral and biblical skill of Martin Luther is warranted.
 
RJS

Luke 18:31-43 cf. Matt 20:17-19, Mark 10:32-34

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Jesus intimates his Messianic destiny to his chosen twelve as they stride forth to Jerusalem.  His resolve and physical strength are manifested in his marching ahead of the disciples who had a strong sense that the journey was somehow ominous and that Jerusalem would not be friendly toward their Master.  The Lord’s gait and perhaps stern face caused them to quiver.
 
Taking the twelve aside (there may have been others accompanying them) Jesus disclosed the purpose of his approach to the Jewish capital as forecast by the prophets.  His going up to Jerusalem was a very determined and deliberate walk of obedience.  He knew that he faced a grim prospect and he chose to confide in his closest friends.
 
“Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of man will be accomplished.  For he will be delivered to the Gentiles, and will be mocked and mistreated and spit upon, and after they have scourged Him, they will kill Him; and the third day he will rise again” (vv 31 - 33).
 
The most significant events in Earth’s history are related so succinctly.  The mood of the Savior must have been one of deep foreboding, and yet of supreme confidence in the Father’s decreed outcome.  Jesus would be a sacrificial victim who would be raised again.  Jesus did not elaborate upon the meaning of his death and resurrection at this time.  The coming straight-forward facts through which human salvation is wrought would be sufficient at the moment for the disciples to absorb.  Clues to his atoning work were to be found in the Hebrew scrolls but the disciples were not at this stage of spiritual immaturity adept at picking them up.  The events and their essence were not intelligible to them in a twofold sense.
 
“And they understood none of these things, and this saying was hidden from them, and they did not comprehend the things that were said” (v34).  Christ’s process of self-disclosure its gradual and highly personal.  It emerges from his divine sovereignty as the Word.  “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.  Yes, Father, for this was your good pleasure.  All things have been committed to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him” (Matthew 11: 25-27).
 
The chosen of Jesus are first taken aside for reliable knowledge of the historical facts.  These were declared to the twelve.  But facts alone are not sufficient for saving faith.  The meaning of them was hidden from the disciples.  Human intelligence cannot discern salvation meaning in bare facts.  We are blind and it is the divine prerogative to explain the facts.  This Jesus does by his Spirit in his own good time.  He takes us aside individually and personally to illuminate both the information concerning him, and our eyes to perceive him with the eye of faith, a gift of grace.  Aptly, the incident of the blind beggar receiving his sight (vv35-42) is skillfully appended to Jesus’ prediction delivered on the road.  He speaks this command to our soul.  “Receive your sight:  your faith has healed (saved) you (v42).
 
RJS

The Messiah in the Psalms   
OUR GOD IS A GOD WHO SAVES   
Psalm 68: 19 – 26

Our psalm is a hymn, first of assurance, and second a song of anticipation. It affirms great confidence in Israel’s God:
     Our God is a God who saves (v20).

In expectation before the temple, seeing only the singers, musicians, and maidens approaching the place of worship - a procession of mere people - the poet with keen spiritual eye and prophetic insight perceives a human and ceremonial representation of the advance of the Messiah:
     Your procession has come into view, O God, the procession of my God and king into the sanctuary (v24).

The coming Messiah is a Savior in a comprehensive way. He bears daily burdens (v19). He preserves from death (v20). He overthrows his enemies who naturally oppress his people. His enemies are those who go on in their sins (vv21-23).

The consequence of all these things is the fulsome praise of God:
     Praise be to the Lord, to God our Savior (v19). Praise God in the great congregation; praise the Lord in the assembly of Israel (v26).

The faith of Israel was very firmly placed in the One who was to come. He would deal with troubles, with enemies, and with death. Messiah would come in great strength. He would arrive and behave as Sovereign Lord. This inspired forecast would be ratified and verified in very similar words by the father of the Baptist, Zechariah the priest. That which was prophesied is now present. Israel rejoiced in the promise; now the people of God may acclaim the advent of Messiah.

Zechariah produces a two-fold hymn of holy rejoicing (Luke1:68-79). Part one describes Messiah’s purpose. The second part describes the heavenly assignment of John his newborn son. Both portions of Zechariah’s song exult in Jesus as Savior, Rescuer, and Redeemer. The words of psalm and song closely correspond. The sentiments correspond exactly.

There is obvious unity in the offering of praise to God. Salvation in all its aspects is granted. Relief from the hatred and harm of the enemy is pledged. Mercy will abound. Fear will be dispelled. Holiness and righteousness will be bestowed throughout life.

Just as the psalmist can aver that God bears his peoples’ burdens, so the priest can render the assurance that divine upholding will assist believing folk throughout the full stretch of their earthly course.

The Jerusalem procession preceded the coming of the Anointed. John the Baptist would precede Messiah more closely. John would point to the great event of forgiveness of sins in the lives of the penitent, announce the divine mercy, and apprise people of the way of salvation and the path of peace.

Both psalmist and priest declare “that our God saves”. Future and fulfillment are both covered by the faithfulness of God. And we who read both compositions possess the warrant of our faith.