Last Sunday our pastor preached on the dangers of falling into either of the two ditches along the side of the road: legalism and antinomianism. Both, he said, leave out Jesus. He went on to explore what that means with a reading of the parable of the talents (Matthew 25:14-30) that I had never thought of before. [Read more…]
An objection being made to Tullian Tchividjian’s op-ed piece in the Washington Post that we blogged about yesterday (and that came up in our discussion too) is that legalism just isn’t the problem in the church today. Rather, churches are rife with licentiousness. Too much preaching of grace and forgiveness can encourage people to keep sinning. We need more preaching of the Law to encourage people to act morally.
Actually, though, both legalism and licentiousness are different forms of self-righteousness. The legalist thinks to earn God’s favor by his rectitude. The libertine does whatever he wants with no guilt to hold him back. Both are antinomian, denying their condemnation under the Law. Both reject the Gospel because they think they don’t need it. Neither has faith. (Since good works are the fruits of faith, if you don’t have good works, you need more faith, which means you need more Gospel.)
That’s the way I see it. After the jump, read Rev. Tchividjian’s response. [Read more…]
Mark Steyn tells about a dad who asked his 15-year-old son to hold his beer for a second so he could take a picture. Whereupon he got busted by the cops for giving alcohol to a minor. Mr. Steyn puts his finger on a problem in law enforcement that, I would add, is also a problem in politics, public discourse, and the culture in general: The lack of any sense of proportion. [Read more…]
The esteemed Anthony Bradley describes a “new legalism” stemming from the vogue of so-called “radical” and “missional” Christianity. He decries the emphasis on spectacular works, emphasizing instead the role of good works in the realm of the “ordinary.” That is, the love of neighbor as carried out in [wait for it] VOCATION! (See! I told you, Anthony Sacramone!) Dr. Bradley goes so far as to link to a talk I gave on that subject at the Evangelical Theological Society convention, which I didn’t even know was online. [Read more…]
Not too long ago, both liberals and conservatives were oriented to some kind of common social good. Liberals pushed for what they considered to be “social justice.” Conservatives emphasized patriotism and worked for cultural stability. Today, both sides frame their arguments in terms of personal liberty and individual rights (gay rights, abortion rights, reproductive freedom, etc., vs. parental rights, religious liberty, gun rights, free markets, etc.).
Is that an advance? Perhaps it is. But did you notice that when we recently discussed Iceland’s attempt to battle pornography, hardly any of us–social conservatives mostly, me included–were able to come up with any way to oppose it legally. Even as we were decrying pornography and admitting how socially harmful it is, we could only conceive of the issue in terms of first amendment rights. On another blog that discussed Iceland’s policies, someone defended pornography on the grounds that we must not interfere with free market economics, that the demand must call forth a supply.
Then I was part of a discussion of Alexander Solzhenitsyn’s graduation address at Harvard University in 1978. In that talk, the exiled Russian author who spent nearly a decade in the Soviet gulag and whose dissident writings helped bring about the fall of Communism, said why he would not recommend that his country, once free, emulate the modern West. One reason he gave is that western societies have become “legalistic”; that is, our societies have replaced morality with laws. And societies cannot protect themselves with laws alone. [Read more…]
More on how Christians from all traditions are discovering Luther’s distinction between Law and Gospel. This is evident in this post from Southern Baptist pastor Micah Fries at Project TGM, who goes on to make a further point that we conservative Lutherans might sometimes overlook:
When I grew up, the great enemy of the gospel was almost always known as “liberalism”, or possibly, “moderate theology”. Today, however, it seems that we must equally be on guard against a different enemy. This new enemy is just as old as the first, but it is often more difficult to spot. Of course, it would be the enemy of legalism.
These two polar opposites of liberalism and legalism both stand apart from each other, in a sense, but in a very real way, they both accomplish the same goal; that of undermining God’s word. Liberalism, of course, reduces God’s word, and in doing so attempts to make a mockery of those who would dare take that word at face value. It assumes a position of great authority, in fact it could be argued that it assumes a position of greater authority than scripture itself as it attempts to “rectify” the “errors” found in the bible. Legalism, however, is also guilty of reducing the power and authority of God’s word, albeit in a much more insidious manner. While liberalism takes away from God’s word, legalism adds to it, and although it is different in practice from liberalism, it is essentially accomplishing the same goal, that of assuming authority over God’s word. While liberalism claims that scripture says too much, legalism claims that scripture does not say enough.
In all of this, however, I often find myself wondering if legalism might not be a greater danger to the Gospel, than the danger that liberalism itself poses. . . .
First, legalism is a difficult to diagnose cancer. All too often legalism is a subtle, creeping cancer that masquerades as holiness. In Matthew 23, Jesus points out that the Pharisees were guilty of adding “heavy loads” to the backs of their disciples. In Philippians 3 Paul points out that the Judaizers were “dogs” who “mutilated the flesh” in their pursuit of holiness. Both of these groups were guilty of affirming Scripture and yet adding to it in a further attempt to clarify their brand of “holiness”. When we take our personal convictions and apply them unilaterally, regardless of their clarity in Scripture, we may be guilty of this same creeping legalism. . . .
Second, legalism leads to a diminished recognition of sin. . . .A certain mark of legalism is a capacity to recognize others’ sins while failing to see our own. In his article on a topic similar to this, J.D. Greear cautions us concerning this danger. Good legalists get so busy playing watchdog for the sins of others, that they fail to see their own gross failure. As a result, personal sin is diminished, all in the name of “protecting holiness”. . . . [Read more…]