Distinction from the World (Revised)

This is a comment on the previous post.

The point of the previous post is that the church must maintain spiritual separation from the world.  But, sometimes the word "separation" has a bad image.  So, I will express what I mean by using another word -- "assimilation."  The church permeates the world, but is not to be "assimilated" to the world.  There remains a spiritual distinction from the world -- a distinction which is visible not only in worship and in personal Christian behavior and testimony, but also in the serious requirement of intra-church Christian social communion where the Lord's grace, wisdom, and encouragement is shared between the believers.  This fellowship manifests the spiritual bond which makes the believers' first priority in prayer and action to be the welfare of other believers in Christ.  We should do good to all men, but especially to the household of God.  Our lifestyle is not to dissipate ourselves by throwing ourselves into the embrace of the world to convert the world, but to draw people from the world into the embrace of Christ.  The church is a "counterculture."  That distinction of worship, life, and spiritual separation must characterize the body of believers, lest their testimony before the world lose its vitality.  My thesis in the previous post is that engaging the world while forgetting to be the counterculture is spiritually fatal to the welfare and testimony of the church.

Therefore, whether it's too much preterism, or too much visionary medieval-style communion of church and state, the spiritual effect is the same.  The church and the world become only formally, but not vitally, distinguishable, to the detriment of the church.

During the days of union and communion between church and state, it was the monks who continued to preserve the distinction between the church and the world.  In a sense the church of Christ, following Judaic principles rather than Greek philosophy, must adopt the monk's sense of spiritual separation from the world, without the asceticism.  The good that those monks did could only be done because they were monks -- separate.  Likewise, the good that we do can only be done because we are separate.  If we lose our separation, we will lose our calling and our effectiveness in the world.

Preterist Hope and Resurrection

This article keeps being revised, in order to clarify the language, remove unnecessary offense to brethren, and be more correctly adjusted to its practical environment. However, any hyperbole still present is intentional, because if there were no hyperbole, no attention would be paid to its technical language and apparent theological blandness.  This article is commented on in the next post.

In the Reformed "Covenant of Works" it is regularly assumed that the destiny of the race is properly understood from the standpoint of the original creation, as if the Fall was a fatal blot on that original plan which was cured by Christ's redemption, so that the recovered plan of world dominion can now be carried forward in the present age in Christ.  When this idea is coupled with a preterism which denies a final apostasy, the Kingdom of God becomes an immanent kingdom.  It comes here and now, in this age, though gradually.  The distinction between the "Now" of Kingdom life in the present age, and the "Not Yet" of Kingdom life in the Age of Resurrection gradually fades away as the kingdom comes, and, in the end, a saved and glorious world is made ready for the final advent of the Savior, and the destruction of the last enemy -- death.  But, resurrection is icing on the cake, in what may be a far distant future.  The focus of the church is on this age,* and on the expectation of the increasing triumph and glory of the kingdom of God in this age.  As a consequence the resurrection age inadvertently becomes distant, ethereal, disembodied, perhaps even "gnostic," compared to the realism of kingdom now, the beginnings of which we perceive with our senses.  Life is now.

This focus has a profoundly negative effect on the practical mission of the church and on the life of faith. By asserting a vision of increasing fulfillment, contentment, triumph and glory in this age, the church embraces the world, hoping to redeem the world through Christian accomplishments and good works and (hopefully) the preaching of the gospel, but the result is that the world embraces the church.  A vision of world-conquering, world-integrating moral triumph through charity (and a subsidiary profession of orthodoxy) replaces the gospel vision of salvation from the world-system, personal and corporate holiness, and Christian accomplishments and good works that preach this deliverance.  We've been here before:  Look at the policies, activities and failure of the "liberal" churches.

There are theological reasons why this is an unworthy way to conceive of the divine plan.  For one thing, the Fall occurs so early in the Scriptural record, and so little is revealed of the original creation, that it's clear that the Scriptural record is just not focused on the restoration of the original creation in its original form.  That original creation is irretrievably lost in death, just as Christ's participation in the life of this age was brought to the fullest and most complete death on the cross and in the tomb.  And yet, in triumph, Christ rose from the death of the first creation, and he himself became the embodiment of the New Creation, along with all those spiritually in him.

The New Testament is clear that this redemptive work is accomplished by our Lord's participation in the first, fallen creation (yet without sin on his part), as he dies.  But he is not resurrected back into the first creation.  He remains "dead to the Law," which killed him, for ever and ever.  Yet, He himself becomes the New Creation in Resurrection, living to God in a new way, by the Spirit, corresponding to the New Covenant.  The home of the New Creation is the resurrection body, ultimately in the resurrection age.  Therefore, we should only see our redeemed destiny in resurrection terms.  We are spiritually resurrected now, as believers, but we live in bodies which are the products of the first creation, and we live in a fallen age.  We cannot see the Kingdom of God fully manifested in this age, because this is not the age of resurrection.  The Kingdom of God is not inherited by flesh and blood (the Adamic inheritance of the first creation).  The Kingdom of God is fully inherited only in the resurrection body, in Christ.

This explains why Paul is so insistent that our spiritual attention be directed to Heaven where our treasure lies waiting for the age to come, the resurrection age, and that our spiritual attention not be directed to this age, which is groaning under bondage to corruption and death.  After all, the creation is also doomed to be delivered from death in the same glorious resurrection that we will experience at the Last Day.

Therefore, we must divert our vision from an immanent kingdom of God, with a vision of glory in outward life in dominion and triumph in this age, and direct our vision to the future and transcendent kingdom coming with resurrection, with only a hidden glory now in the triumph of our suffering, until the great day of deliverance from death comes, and we participate in the full manifestation of the Kingdom of God.  This is the only vision that separates us from the world-system and makes us a holy people of Kingdom-come, and this is the only vision which testifies to the world that Christ has come.

Unless the End comes first, we will all die a death that was ordained for our sin, and that has been transformed by Christ's resurrection into a doorway to the presence of Christ, until eternal glory dawns.  Yes, the last enemy to be destroyed is death, but what an enemy!  It's really paradigmatic of all evil and sin in our lives.  Death is the curse!  Therefore, let us no more have "boys' religion" about these things, confusing our vision of eternal life with a vision of worldly glory in this age.  No.  Our destiny is death and resurrection, following in the steps of our Lord, unless he should return first.  Focusing on the glorious manifestation of the Kingdom of God in this age will have a carnalizing influence on us and on the practical ministry of the church.  But, focusing on the eternal kingdom in resurrection will make us a holy people who preach a holy gospel, and do holy works testifying to the glory of Christ.

There is a warning here:  The true vision of the city whose builder and maker is God is held by those who view themselves, like Abraham, as migrants and pilgrims through life in this age, seeking that city and glory which is eternal, and is not of this age, but of the age to come -- the age of resurrection.  Only a converted heart can rest in that vision.  The flesh wants glory now, and anything that satisfies that urge in this life has corruption in it.

This post is commented on in the next post.

*  My claim about "focus on this age" is not vain, because, after writing this post, with my own ears I heard an ordained PCA Teaching Elder (Minister) not associated with my church, use these very words unguardedly in a comment stating that our attention should be focused on this age and not on some other (future) age.  He wasn't thinking, but the loose and uninterpreted comment nevertheless illustrates what I mean.

Objective Justification

We're not commonly exposed to the doctrine of "objective justification."  An example of this way of preaching the gospel is found in 2 Cor 5:18-21:

18 Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation,  19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 

This refers to the accomplished and finished reconciliation of the world to God through the finished work of Christ on the cross.  God is judicially reconciled with the world.  God is not potentially reconciled, but is actually reconciled. There is all encouragement that God receives us for Christ's sake, and there is nothing left for anyone to do but to receive this.  There is no "work" left to be done by man.  The objective, finished justification is received by faith.

The gospel is then preached not as if God were imperiously demanding our submission, but rather that he is pleading for men to rest in the finished work of his son:

20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God.  21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

On the basis of Paul's teaching here, one can teach that the reconciliation of the world is accomplished, and not tentatively, but finally.  The word of the gospel is the word of the finished reconciliation.  God is not angry with sinners any more, but sinners are angry with God.  Hearing that God is no longer angry, they should be reconciled to God and accept the objective justification that Jesus Christ has earned for them.  They should believe the gospel.  Faith is not a work.  The truth is simply received. 

Objections:

It is not as if God were content with persons in their natural state, regardless of whether or not they believe.  He is not.  But, he is reconciled with all men in the preaching of the gospel.  There is nothing one can do to ingratiate oneself with God or to earn the application of the merits of Christ.  Just believe the truth.

Nor does this doctrine of objective justification imply that God in Christ is frustrated by those who never receive his atonement.  The death of Christ does not go for nought, but fully reconciles those whom he has predestined to glory.

Conclusions:

There are many theological mysteries which cannot be answered, but this passage shows how the gospel is preached.  God is already reconciled to sinners in the gospel.  Sinners need to hear that Christ's work is finished, and that God is no longer angry, in Christ.  They should freely receive it!

One should also carefully inspect the context of this passage in Chapter 5 and 6 of the epistle.  It's not only about calling outsiders into the faith, but is also, even mainly, about calling people to rest in Christ who are in the church and who already profess his Lordship!  The context is dealing with unbelief!  It's not only the outsiders and "sinners" who need to hear this gospel and effectively rest on the rock Christ.  It is us.

Are All Church Members Elect?

This controversial question can perhaps be answered like this?  Yes -- and No.

Think of Israel.  The nation is elect, as a body.  Likewise, the church, as the enlarged successor of Israel, is also elect, as a body.  The visible church, according to our Standards, is the "household and family of God."

But, is everyone in the church personally elect?  Well, ask the question about Israel.  Was everyone in Israel personally elect?  No.  Judgment begins at the house of God, and it began there often.  It continues in the time of the New Covenant, and will begin there at the Judgment.

But, the truly serious question pertains to judgment now.  Am I elect?  Well, do I rest in Christ my Lord and Savior?  If so, then yes, I am elect.

Then, what about my neighbor in the church?  Is he elect?  Well, is he resting in Christ his Lord and Savior?  He says he is.  How do I know for sure?  Am I to doubt his profession?  Am I to go around doubting all my fellow church-members, because I cannot read their hearts?  What will this do to our Christian fellowship, which is so necessary for the life of the church?

It's not right to doubt like this.  Unless there are serious reasons to doubt a person's profession of faith, we have to accept it, and therefore regard him as elect!  So, denial of election for professing believers can only be connected with legitimate, scriptural process of personal (private) judgment, and the process of church discipline.

So, are all members of the professing church elect?  No, not from God's standpoint of election and omniscience.  But, from our standpoint down here below, we have to look upon them as being such, and pray for all of them to persevere.

And, we should not look upon our present ignorance of who are God's true elect as some kind of defect in our church life!  God made it to be this way for a reason!  Amazingly enough, this affirmative view of the practical election of all churchmembers in good standing, which is "forced upon us" in our finitude, brings about precisely the mutual care, love and admonition among ourselves that calls the true elect to Christ and holds them in perseverance to himself!

Real Word and Sacrament

We are accustomed to think that Word and Sacrament convey information, primarily, and that the information conveyed serves to strengthen our faith and to strengthen our union with Christ.  So, when we hear the gospel preached, we think of ourselves receiving the information in the spirit of faith, and therefore we are edified by it.  Likewise for the sacraments.  The Lord's Supper conveys information, by words, by sight, and by taste.  This information is received in a spirit of faith, and therefore, we are edified by the Spirit through faith.  This is true, as far as it goes.  But, consider the raising of Lazarus:

Lazarus, though dead, heard the words, "Lazarus, come forth."  And, hearing the words, he was raised from the dead.  This certainly involves the communication of information, but the primary power is the power of the Word of God to create reality.  So it is in the church.

Men who hear the gospel are raised from spiritual death and come to spiritual life in Christ, and not simply by the conveyance of information!  Being dead, they nevertheless receive Christ "by ear."  And, having received Christ, they continue to receive him afresh by the ministry of Word and Sacrament in the Gospel.  Our receiving is not merely the receiving of information.  It is also the receiving of Christ himself.

When we hear the word to our spiritual edification, we are receiving Christ by ear -- by actual participation.  When we are baptized, we are also receiving Christ by water -- by actual participation.  When we receive the Supper to our spiritual edification, we are also receiving Christ by mouth -- by actual participation.  (This has nothing to do with "consubstantiation.")

One writer from the 19th century gives an example:  A blind person who receives the gospel by applying his lips to the feel of the letters on the paper, receives Christ "by mouth," because it was by mouth that he understood it. 

So it is when we receive the Supper.

The Secret Work of God Saving Souls

It's worth a deeper and broader investigation of the Scriptural data concerning God's secret work when converting souls to himself.  Here are a couple of questions for your consideration.

Does regeneration come first?

Those of us of "Calvinist" persuasion (a recent name for an understanding of Scripture that goes back through Aquinas and Augustine to the Apostles and Our Lord) sometimes speak of the "antecedent" work of the Spirit in preparing souls to receive the gospel.  Sometimes some of us (or even some of our confessional material?) speak of this "antecedent" work as "regeneration," meaning the spiritual bringing to life of the soul in such a way that it can be attracted to and receive the gospel.

It turns out that in Reformed academic theological circles that conceptions of the workings of the ordo salutis which involve events in sequence of time are held in serious question.  A brief consideration will show that there are still grounds for investigating the ordo to try to determine a more Scriptural statement of it.

Consider this:  Rom 4 clearly states that God justifies the ungodly.  But regenerate people, though sinners, are not "the ungodly."  Therefore, if God regenerates a man so that he may receive the gospel, then that man is made righteous enough to receive the gospel (by regeneration in the inner man) before he hears and exercises faith.  So, he's born again before he's justified.  But, the gospel isn't for saving those already born again.  The gospel is to bear them again itself.

In my opinion, therefore, it is better to say that the Spirit, when implementing union with Christ in a person's heart, simultaneously inhabits him, gives him new birth including faith (the first feeling of life), and brings him into union with Christ in "one fell swoop."  This view also tends to keep a realistic closeness between the preaching of an "efficacious" gospel and the fruits of it (conversion of hearers).

There have been times in the Reformed camp when regeneration and conversion have been envisioned as being separated by a considerable distance in time for some hearers.  This tends to separate the converting work of the Spirit from the administration of the gospel "sacrament," thus turning the "sacrament" of the gospel into an opportunity to show allegiance to Christ (unwitting Zwinglianism) rather than seeing that the "sacrament" of the gospel is a converting ordinance in itself.

When Christ is preached, and sinners are exhorted to believe, then some of them who hear do immediately obey, rising from spiritual death, just as Lazarus rose from physical death as an analogy.  Christ did not awaken Lazarus so that he could hear the words calling him out of the tomb.  Christ's call to come out of the tomb woke Lazarus from the dead!

Is the Gospel Offer well-meant to the non-elect?

Also consider this:  If the secret work of the Spirit in preparing souls for Christ were not a mystery, then one could say that the gospel offer to sinners was not sincere or well-meant on God's part, when it was addressed to the non-elect.  However, it's a trivial argument from Scripture to prove that God often offers a well-meant gospel to people who reject it.  Christ wept over Jerusalem.  In fact, unless a sinner sees the offer as well-meant, he cannot be saved.  He must accept it as well-meant.

Therefore, we must dig deeper.

All gospel offers from God are well-meant.  The particular, secret work of the Spirit on the elect is to make them willing.  To say just blatantly that God does not desire the spiritual rebirth of certain sinners who hear the gospel opens many questions.  A sinner must then say to himself, "I hear this gospel offer, but do I have grounds for accepting it?  Perhaps it is not meant for me."  This conundrum has been a real problem in certain epochs of Reformed history.  But, this will never do.  The first question a sinner asks when he hears the gospel must not be, "Is this for me?"

It is for him.

We know that it is at God's sovereign ordination and agency that the man believes.  But, how it works is a mystery.