Michael S. Horton
Sharing his priorities for the next thirty years, best-selling author Richard Foster disclosed his "spiritual formation agenda" in a January 2009 Christianity Today article. Foster observes that there is a lot of interest these days in "social-service projects." "Everyone thinks of changing the world, but where, oh where, are those who think of changing themselves?"
Besides the obsession with world transformation, he complains that an overemphasis on grace in some circles "will not allow for spiritual growth."
I find much of what Foster says about contemporary spirituality persuasive. It should come as no surprise to a regular reader of this magazine that I would find him spot-on in his worry that the holiness of God has been eclipsed by the ephemeral exuberance of entertainment passing for worship and consumerism packaged as mission and discipleship. I think he's right that there is a kind of "cheap grace" that fulfills the fond dreams of the antinomian who comforts himself with the syllogism: "God likes to forgive, I like to sin: what a great relationship!" Even if we eschew antinomianism, there is a kind of laziness that does not revel equally in the "already" of new life in Christ and the "not yet" of its consummation. There are too many passages in Scripture that call us to go on to maturity, to leave our old life behind, and to strain toward the prize. Many of those passages are found in the same chapters as our favorite verses on the Good News of salvation by grace alone through faith alone in Christ alone. For example, after announcing that we are saved by grace alone-and that even faith is a gift-Paul adds, "For we are God's workmanship created in Christ Jesus for good works, which he predestined us to walk in" (Eph. 1:8-10).
More than Imitation
The Reformers recognized that grace is first and foremost God's favor toward sinners on account of Christ. This "justice" or "righteousness" by which we stand accepted in God's presence is imputed, not infused; declared immediately, not progressively realized. At the same time, they just as strongly affirmed that God's Word does what it says. Everyone whom God declares to be righteous is also progressively sanctified. While remaining sinful, believers now struggle against indwelling sin.
But why? If the full remission of sins and favor with God is the believer's possession through faith alone, and God's grace is greater than our sin, why shouldn't we go on sinning? That is the question Paul knew his teaching on justification would provoke. His answer, in Romans 6, is that the same Good News that announces our justification also announces our death, burial, and resurrection with Christ. Paul does not threaten with the fears of purgatorial fires or worse, but simply declares to those who believe in Christ that he is not only the source of their justification but of their deliverance from sin's all-controlling dominion. They still sin, but never in the same way that they did before. Now they love what they hated and hate what they loved. I am among a dwindling number of exegetes who still believes that Romans 7 focuses on this paradox: only believers struggle with sin, because sin is both an enduring reality (with many setbacks) and yet the believer's enemy.
Continue reading @ Modern Reformation
Sharing his priorities for the next thirty years, best-selling author Richard Foster disclosed his "spiritual formation agenda" in a January 2009 Christianity Today article. Foster observes that there is a lot of interest these days in "social-service projects." "Everyone thinks of changing the world, but where, oh where, are those who think of changing themselves?"
Besides the obsession with world transformation, he complains that an overemphasis on grace in some circles "will not allow for spiritual growth."
Having been saved by grace, these people have become paralyzed by it. To attempt any progress in the spiritual life smacks of "works righteousness" to them. Their liturgies tell them they sin in word, thought, and deed daily, so they conclude that this is their fate until they die. Heaven is their only release from this world of sin and rebellion. Hence, these well-meaning folks will sit in their pews year after year without realizing any movement forward in their life with God....People may genuinely want to be good, but seldom are they prepared to do what it takes to produce the inward life of goodness that can form the soul.Foster also blames much of the distraction from spiritual growth to "a Christian entertainment industry that is masquerading as worship" and "an overall consumer mentality that simply dominates the American religious scene."
I find much of what Foster says about contemporary spirituality persuasive. It should come as no surprise to a regular reader of this magazine that I would find him spot-on in his worry that the holiness of God has been eclipsed by the ephemeral exuberance of entertainment passing for worship and consumerism packaged as mission and discipleship. I think he's right that there is a kind of "cheap grace" that fulfills the fond dreams of the antinomian who comforts himself with the syllogism: "God likes to forgive, I like to sin: what a great relationship!" Even if we eschew antinomianism, there is a kind of laziness that does not revel equally in the "already" of new life in Christ and the "not yet" of its consummation. There are too many passages in Scripture that call us to go on to maturity, to leave our old life behind, and to strain toward the prize. Many of those passages are found in the same chapters as our favorite verses on the Good News of salvation by grace alone through faith alone in Christ alone. For example, after announcing that we are saved by grace alone-and that even faith is a gift-Paul adds, "For we are God's workmanship created in Christ Jesus for good works, which he predestined us to walk in" (Eph. 1:8-10).
More than Imitation
The Reformers recognized that grace is first and foremost God's favor toward sinners on account of Christ. This "justice" or "righteousness" by which we stand accepted in God's presence is imputed, not infused; declared immediately, not progressively realized. At the same time, they just as strongly affirmed that God's Word does what it says. Everyone whom God declares to be righteous is also progressively sanctified. While remaining sinful, believers now struggle against indwelling sin.
But why? If the full remission of sins and favor with God is the believer's possession through faith alone, and God's grace is greater than our sin, why shouldn't we go on sinning? That is the question Paul knew his teaching on justification would provoke. His answer, in Romans 6, is that the same Good News that announces our justification also announces our death, burial, and resurrection with Christ. Paul does not threaten with the fears of purgatorial fires or worse, but simply declares to those who believe in Christ that he is not only the source of their justification but of their deliverance from sin's all-controlling dominion. They still sin, but never in the same way that they did before. Now they love what they hated and hate what they loved. I am among a dwindling number of exegetes who still believes that Romans 7 focuses on this paradox: only believers struggle with sin, because sin is both an enduring reality (with many setbacks) and yet the believer's enemy.
Continue reading @ Modern Reformation
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