Thanks for the title goes to an email. This is a follow up to the last post. The issue to discuss is the concept of the active agent in a work. To begin this discussion, we should start with the concept of free will. As I developed last week, free will, when viewed as an inseparable part of man, was corrupted by the fall. If free will is nothing more than the decision process made by the evaluation of perceived data, then the decision is based upon the ability of the body and mind to sense and collect data. Since this aspect of the process is clearly dependent upon a flawed data gathering system, the evaluation and decision process is likewise flawed. Garbage in, garbage out. Therefore, the only logical conclusion of a human initiated work is sin. While it is obviously possible to perform a work that has civic value without being a Christian, this earns no value in redemption terms as some aspect of the work will be tarnished, either by motive or secondary gain or some other less than noble facet. This is basic first point in building the argument.
Next, we need to discuss the only two humans who have actually had the opportunity to exercise uncorrupted free will: the two Adams. The first Adam allowed the Devil to corrupt his judgment and accordingly he and we suffered the fall. The second Adam, Jesus, resisted the Devil and maintained His unadulterated will. So, in a manner of speaking, through federal inheritance of the curse of the fall, when a person says that the devil made them do it, they are in a sense speaking the truth. The only possible outcome of a work done outside of the Covenant with Jesus in terms of redemptive value is sin. The Covenant of Works in Adam based on natural revelation condemns us to death. The Law is a reflection of God and therefore good, but it convicts us by pointing out our sin. The Law only leads to death as we proved incapable of following the Law.
But the second Adam offers us a different sort of Covenant. The Covenant is based on Special Revelation, the Gospel. While the natural revelation is imprinted in our hearts, and we do not need to be made aware of it to recognize in a general sense right and wrong, special revelation is foreign to us. The Gospel is not intuitive. The Gospel is scandalous and difficult to accept. Because of the alien nature of the Gospel, we will not stumble upon the Gospel or come up with it by introspection. The New Covenant in Jesus introduces foreign concepts and ideas.
The significance of Baptism is that we die with Christ in the water, and then we are raised with Him reborn. The significance of this second birth is not trivial. The Baptismal seal is made by the Holy Spirit who indwells us from that moment forward. We are dead to sin, and we are alive through the Spirit. The fact that we remain in these earthly bodies until our death is the paradox or tension of being dual citizens in this present evil age and the Glorious age to come. At death, we leave this body behind and join with Christ in Heaven awaiting His second coming when we will receive our resurrected bodies. When body and soul are reunited at that time, we will be in Christ without the stain of the curse, having been resurrected with Christ.
So, what can we say about the actions and works of the redeemed person who is still alive in the age? This person is by definition indwelt by the Holy Spirit. This person is now a new creation in Christ. This person is dead to sin. This freedom from the burden of facing Judgment on our own allows us to consider our actions in a different light. Our will, being infused with the Holy Spirit, is now free of the bondage of sin. We are capable of doing works out of genuine love of God and love of our neighbor. We are able to view the needs of people and act to address these needs free of ulterior motive. This is one of the Gifts of the Spirit.
At this point, I want to briefly digress into a side issue that was central in the Turk/Horton discussion last week. I believe they are saying the same thing, but it is a matter of emphasis that can lead to theological neophytes like us behaving badly. The point made by James is that faith without works is a dead faith. Paul goes into less detail on the issue, but clearly agrees with James on the point. The apparent disagreement between these two Apostles pointed to by some people is likely the result of the isogesis of a works salvation theology on the text. The point is that good doctrine will lead to good works. Frank would say that it not only leads to good works, but good doctrine absolutely requires it. This is Luther’s third use of the Law and it bears a complete understanding. A regenerated person will necessarily want to do good works and obey the Law out of gratitude for his salvation, and he will act accordingly. Good works is the mechanism by which the world will recognize a regenerated person. This is not to say that regenerated people will be perfect. In Romans 7, we see Paul struggling with the paradox of still being in Adam through his earthly body. The difference is that the regenerated person recognizes the problem and the struggle, and yet he genuinely desires to do good works.
And so finally, why cannot we accept the credit for these good works? There is much debate on this last topic. There is clear scripture that seems to apply Law passages to regenerated people in terms of Judgment. 2 Corinthians comes to mind as well as James. It is important to keep the issues of Justification and Sanctification clear and separate from this discussion. These good works are not tallied in terms of Judgment because that verdict was based upon the works of another, Jesus Christ in His work on the Cross. So, why care about them? Because true faith recognizes the awesome richness and depth of the Resurrection. We are grateful for this Gift and we seek to obey due to this gratitude. The obedience to His will is accomplished through the work of the Holy Spirit indwelling, without Whom we would be incapable of pulling it off. Because we are free of the bondage of sin, we are capable of true obedience to His will. We are free to obey. This means an action. This means good works.
It is the desire at Judgment of all the redeemed in Christ to hear these words, “Well done, my good and faithful servant.” God has already done everything for us; therefore, we are free to act accordingly.
--Troll--
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