So, here I sit again. Doubting everything I’ve been reflecting on over the last 3 or 4 months.
Once again returning to the path I’ve been on these last 10 years.
Once again exploring mysticism, because without it I feel disconnected from God.
Once again exploring panentheism, because surely God is in everything he has made.
Once again exploring interfaith and ecumenical spirituality, because surely God’s Love and Salvation reach beyond my narrow view.
Once again trying to connect the dots,
calling out for help and asking,
“Lord, you are truth, help me live in truth.”
So this week I’m tackling my thoughts on the Protestant understanding of Salvation by Faith Alone.
This is quite a big one for me since taking a stand against this doctrine is in essence claiming back for humanity what the Reformers said belonged to God alone. Should I be wrong here I’m trying to wrestle God out of something He’s not willing to give me – and I would hate to be doing that.
But again my struggle with this doctrine stretches back a number of years now and started with my reading of scripture. Again and again I would read things in the scriptures that indicated a responsibility on humanity that stretched further than simply having faith (e.g. Matthew 6:14-15 “For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins”).
Now let me be clear that I am not denying that we are saved by having Faith in Christ, nor am I saying that I can be saved apart from the work of God in my life…but I am asking whether Salvation by Faith Alone is a historically valid position to take. Is it what Jesus taught His Apostles and is it what the early church taught?
Now even though Eastern Orthodoxy and Roman Catholicism started emphasizing some different things (even when they were united as one church), they both understood and taught that what you do matters, that works are an important dimension of the spiritual life and of our salvation. It seems to me that they got this from the Bible and from church tradition i.e. the oral teaching of the church passed down by its’ leadership.
I also think it is important to note that Martin Luther protested a development in Catholicism that taught that merit could be stored up in a spiritual “bank account” and then sold to believers for a price (Merit and Indulgences). It was tied to a juridical (legal) view of atonement that understood Christ’s sacrifice on the cross as primarily a legal issue between human beings and God that needed to be settled in the “heavenly courtroom”. Now this idea of stored merit, sale of indulgences and a juridical atonement appears to be a Roman Catholic deviation from the teachings of the early church. Hence the Orthodox have no such teachings. And while the reformers rejected the teachings on works, merit and indulgences they maintained the juridical understanding of the atonement.
Martin Luther was so determined to distance himself from the teachings on works, merit and indulgences that he wanted to get rid of the book of James because it clearly taught that works are an important part of our salvation and that Faith Without Works is Dead – James 2:24: You see that a man is justified by works and not by faith alone. This passage in James is the only place in the Bible that links the words Faith and Alone, making a negative affirmation. But Martin Luther was not satisfied to leave it there – he actually went so far as to add the word “alone” after “faith” in Romans 3:28 – For we maintain that a man is justified by faith alone apart from works of the Law (i.e. the works of the Jewish Law). When questioned by other scholars about this addition he remarked that “It is my Testament and my translation, and it shall continue to be mine”. I’m really not trying to imply that Martin Luther was all bad and that he had no reason to distance himself from teachings that he felt were being abused and corrupted, but it seems to me that once he had resisted what was wrong in the teachings he was unable to reconcile his new understanding with the scriptures or get passed the juridical view of atonement that was adding to the problem.
I have been blessed recently through my exploration of Orthodoxy to discover some new ways of understanding things in relation to this doctrine of Faith Alone. First of all it seems (and I’m still learning and exploring) clear to me that the doctrine cannot be reconciled with scripture or the history of the early church. I’ve also enjoyed learning about how Orthodoxy reconciles works and faith in their teachings on synergism (a relational and covenantal understanding of our salvation): “In the NT synergism is the idea of being “workers together with” God (2 Corin. 6:1), or of working “out your own salvation . . . for it is God who works in you” (Phil. 2:12, 13). This is not a cooperation between equals, but finite man working together with Almighty God. Man responds to Christ’s salvation through cooperation with God’s grace in living by faith, righteous works and rejection of evil.” (The Orthodox Study Bible). This seems true to me.
The Orthodox also acknowledge the legal metaphor used for salvation but they employ all the other Biblical metaphors as well without over emphasizing the legal one. They have come to see salvation as a process by which God is healing a broken humanity, more than anything else – I like this understanding, I definitely relate to the need for healing.
Coming to the end of today’s post I feel more strongly than ever that things may have been different had Orthodoxy been able to shed light on the struggles of the Reformation. It certainly increases my desire to further explore the history and theology of a Church that has remained more or less obscure in light of the magnitude of the Catholic-Protestant Clash that is still rippling through the church today.