Quotes to Note 21: Melancthon & Zwingli on the Fruit of Faith

The following is excerpted from Getting the Reformation Wrong: Correcting Some Misunderstandings by James R. Payton Jr. (IVP, 2010), pg. 124-125.

Today many mistake the Reformation emphasis on “sola fide” (“faith alone”) with an easy-believism where faith is all that matters and works are downplayed to the extreme that some view them as completely optional in the life of the Christian. James Payton in his book, explains that to the Reformers, faith was never so “alone”. Rather, they expected faith to always be accompanied by good works.

I found the following quotes from Philip Melancthon and Ulrich Zwingli quite helpful on this point.

Philip Melancthon [from his 1521 Loci communes theologici in Melancthon and Bucer ed. Wilhelm Pauck, Library of Christian Classics (Philadelphia: Westminster Press, 1969), pg. 92, 109 and 112] —

Faith is nothing else than trust in the divine mercy promised in Christ…. This trust in the goodwill or mercy of God first calms our hearts and then inflames us to give thanks to God for his mercy so that we keep the law gladly and willingly.

Faith cannot but pour forth from all creatures in most eager service to God as a dutiful son serves a godly father.

For although faith alone justifies, love is also demanded…. A living faith is that efficacious, burning trust in the mercy of God which never fails to bring forth good fruits.

Ulrich Zwingli [from his 1531 An Exposition of the Faith, in Zwingli and Bullinger, ed. and trans. G.W. Bromiley, Library of Christian Classics (Philadelphia: Westminster Press, 1953), pg. 272] —

But we must add at once that the pious will not cease from good works simply because it is impossible to gain any merit by them. Rather, the greater our faith, the more and greater our works…. For since faith is inspired by the Holy Spirit, how can it be slothful or inactive when the Spirit himself is unceasing in his activity and operation? Where there is true faith, works necessarily result, just as fire necessarily brings with it heat.

You may also be interested in reading my review of Getting the Reformation Wrong by James R. Payton Jr.. See also a previous “quotes to note” post where I shared some good thoughts from Zwingli on the gospel. And

J.C. Ryle on Revivalism

American Christianity in general, and Fundamentalism in particular has been greatly impacted by the Revivalist movement. J.C. Ryle, often hailed as the last of the great British Puritans, is perhaps best known for his book entitled Holiness: Its Nature, Hindrances, Difficulties, and Roots. In a chapter on “Counting the Cost”, he had some important things to say about the Revivalist movement. I find Ryle’s words quite helpful on this subject, especially as they are spoken by an orthodox, evangelical churchman looking on as Revivalism was beginning to sweep the known world.

Warning: the quote here is a bit long, but many of you will want to read the whole thing, I’m sure.

For want of “counting the cost,” the hearers of powerful evangelical preachers often come to miserable ends. They are stirred and excited into professing what they have not really experienced. They receive the Word with a “joy” so extravagant that it almost startles old Christians. They run for a time with such zeal and fervour that they seem likely to outstrip all others. They talk and work for spiritual objects with such enthusiasm that they make older believers feel ashamed. But when the novelty and freshness of their feelings is gone, a change comes over them. They prove to have been nothing more than stony-ground hearers. The description the great Master gives in the Parable of the Sower is exactly exemplified. “Temptation or persecution arises because of the Word, and they are offended” (Matt. 13:21). Little by little their zeal melts away, and their love becomes cold. By and by their seats are empty in the assembly of God’s people, and they are heard no more among Christians. And why? They had never “counted the cost.”

For want of “counting the cost,” hundreds of professed converts, under religious revivals, go back to the world after a time, and bring disgrace on religion. They begin with a sadly mistaken notion of what is true Christianity. They fancy it consists in nothing more than a so-called “coming to Christ,” and having strong inward feelings of joy and peace. And so, when they find, after a time, that there is a cross to be carried, that our hearts are deceitful, and that there is a busy devil always near us, they cool down in disgust, and return to their old sins. And why? Because they had really never known what Bible Christianity is. They had never learned that we must “count the cost.”* (the following long footnote is Ryle’s)

*I should be very sorry indeed if the language I have used above about revivals was misunderstood. To prevent this I will offer a few remarks by way of explanation.

For true revivals of religion no one can be more deeply thankful than I am. Wherever they may take place, and by whatever agents they may be effected, I desire to bless God for them, with all my heart. “If Christ is preached,” I rejoice, whoever may be the preacher. If souls are saved, I rejoice, by whatever section of the Church the word of life has been ministered.

But it is a melancholy fact that, in a world like this, you cannot have good without evil. I have no hesitation in saying, that one consequence of the revival movement has been the rise of a theological system which I feel obliged to call defective and mischievous in the extreme.

The leading feature of the theological system I refer to, is this: an extravagant and disproportionate magnifying of three points in religion,-viz., instantaneous conversion-the invitation of unconverted sinners to come to Christ,-and the possession of inward joy and peace as a test of conversion. I repeat that these three grand truths (for truths they are) are so incessantly and exclusively brought forward, in some quarters, that great harm is done.

Instantaneous conversion, no doubt, ought to be pressed on people. But surely they ought not to be led to suppose that there is no other sort of conversion, and that unless they are suddenly and powerfully converted to God, they are not converted at all.

The duty of coming to Christ at once, “just as we are,” should be pressed on all hearers. It is the very cornerstone of Gospel preaching. But surely men ought to be told to repent as well as to believe. They should be told why they are to come to Christ, and what they are to come for, and whence their need arises.

The nearness of peace and comfort in Christ should be proclaimed to men. But surely they should be taught that the possession of strong inward joys and high frames of mind is not essential to justification, and that there may be true faith and true peace without such very triumphant feelings. Joy alone is no certain evidence of grace.

The defects of the theological system I have in view appear to me to be these: (1) The work of the Holy Ghost in converting sinners is far too much narrowed and confined to one single way. Not all true converts are converted instantaneously, like Saul and the Philippian jailor. (2) Sinners are not sufficiently instructed about the holiness of God’s law, the depth of their sinfulness, and the real guilt of sin. To be incessantly telling a sinner to “come to Christ” is of little use, unless you tell him why he needs to come, and show him fully his sins. (3) Faith is not properly explained. In some cases people are taught that mere feeling is faith. In others they are taught that if they believe that Christ died for sinners they have faith! At this rate the very devils are believers! (4) The possession of inward joy and assurance is made essential to believing. Yet assurance is certainly not of the essence of saving faith. There may be faith when there is no assurance. To insist on all believers at once “rejoicing,” as soon as they believe, is most unsafe. Some, I am quite sure, will rejoice without believing, while others will believe who cannot at once rejoice. (5) Last, but not least, the sovereignty of God in saving sinners, and the absolute necessity of preventing grace, are far too much overlooked. Many talk as if conversions could be manufactured at man’s pleasure, and as if there were no such text as this, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” (Rom. 9:16.)

The mischief done by the theological system I refer to is, I am persuaded, very great. On the one hand, many humble-minded Christians are totally discouraged and daunted. They fancy they have no grace because they cannot reach up to the high frames and feelings which are pressed on their attention. On the other side, many graceless people are deluded into thinking they are “converted,” because under the pressure or animal excitement and temporary feelings they arc led to profess themselves Christians. And all this time the thoughtless and ungodly look on with contempt, and rind fresh reasons for neglecting religion altogether.

The antidotes to the state of things I deplore are plain and few. (1) Let “all the counsel of God be taught” in Scriptural proportion; and let not two or three precious doctrines of the Gospel be allowed to overshadow all other truths. (2) Let repentance be taught fully as well as faith, and not thrust completely into the background. Our Lord Jesus Christ and St. Paul always taught both. (3) Let the variety of the Holy Ghost’s works be honestly stated and admitted; and while instantaneous conversion is pressed on men, let it not be taught as a necessity. (4) Let those who profess to have found immediate sensible peace be plainly warned to try themselves well, and to remember that feeling is not faith, and that “patient continuance in well-doing” is the great proof that faith is true. (Rom. 2:7; John 8:31.) (5) Let the great duty of “counting the cost” be constantly urged on all who are disposed to make a religious profession, and let them be honestly and fairly told that there is warfare as well as peace, a cross as well as a crown, in Christ’s service.

I am sure that unhealthy excitement is above all things to be dreaded In religion, because it often ends in fatal, soul-ruining reaction and utter deadness. And when multitudes are suddenly brought under the power of religious impressions, unhealthy excitement is almost sure to follow.

I have not much faith in the soundness of conversions when they are said to take places in masses and wholesale. It does not seem to me in harmony with God’s general dealings in this dispensation. To my eyes it appears that God’s ordinary plan is to call in individuals one by one. Therefore, when I hear of large numbers being suddenly converted all at one time, I hear of it with less hope than some. The healthiest and most enduring success in mission fields is certainly not where natives have come over to Christianity in a mass, as recent events have shown in New Zealand. The most satisfactory and firmest work at home does not always appear to me to be the work done in revivals.

There are two passages of Scripture which I should like to have frequently and fully expounded in the present day by all who preach the Gospel, and specially by those who have anything to do with revivals. One passage is the parable of the sower, That parable is not recorded three times over without good reason and a deep meaning.-The other passage is our Lord’s teaching about “counting the cost,” and the words which He spoke to the “great multitudes” whom He saw following Him. It is very noteworthy that He did not on that occasion say anything to flatter these volunteers or encourage them to follow Him. No: He saw what their case needed. He told them to stand still and “count the cost.” (Luke 14:25, etc.) I am not sure that some modern preachers would have adopted this course of treatment. (pg. 88-91 of the 2001 Grace Books International edition)

Do you agree or disagree? I think even Ryle would be surprised at how far these tendencies of the Revivalist movement would go. He would be dumbfounded by “free grace” theology or the gospel which turns conversion into such a “moment in time” that it’s compared to a tattoo which one can regret moments later and yet still be stuck with, no matter what.

I encourage you to read Ryle’s entire book online. Or you can pick up a copy of Holiness for yourself.

Reformation Week: John Calvin on Perseverance

In his commentary on Hebrews, chapter 6, John Calvin made the following observation:

“…the grace of God is offered to us in vain, except we receive the promise by faith, and constantly cherish it in the bosom of our heart.”

This small quote packs a punch. The Reformation doctrine of the perseverance of the saints, is much maligned and little understood today. But Calvin’s words hit to the essence of it. By faith, we receive God’s promises, and then we continually cling to them throughout our lives. True believers, will constantly cherish God’s promises. And that is the mark of their genuine faith.

Consider the following verses:

  • One is reconciled according to Col. 1:23 “if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard….”
  • “the gospel… preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word… preached to you””unless you believed in vain.” 1 Cor. 15:1-2
  • Some “believe for a while, and in time of testing fall away” Luke 8:13
  • In contrast to that, Mark 13:13 says “the one who endures to the end will be saved.”
  • John 8:31 says “if you abide in my word, you are truly my disciples”
  • And Rom. 8:13 says “if by the Spirit you put to death the deeds of the flesh, you will live”
  • And 1 John 2:3 counsels us “by this we know that we have come to know him, if we keep his commandments”

Ultimately this perseverance is energized by the Spirit and accomplished by God Who is completing the work He began in us. But Phil. 2:12-13 teaches us that we still need to cooperate in this work: “work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.”

A few of my previous posts deal with this topic at more depth. Most notably is my post Once Saved, Always Saved?!?! Also check out the posts in my category “Perseverance“.

Why Preachers Fall

The higher you rise, the harder you fall. There seems to be nothing more universally revolting than the fall of a big name preacher.  The scandals of Jim & Tammy Bakker, Jimmy Swaggart and Ted Haggard all made the national news headlines.  But not every scandal gets such nationwide attention. Sadly, such falls by “men of God” are all too common.

Yesterday, I found out about one such fall that sits far too close to home for my liking.  Rodney Stewart, an evangelist who was a frequent preacher at the Bible College I attended, was recently caught in an online sex sting.  I own several cassette tapes of this man’s preaching, which always struck me as intense and radically serious. He was a great preacher who stuck close to the Biblical text in most of his messages.  Yet he was found out in his sin and now is sitting in prison awaiting his trial and sentencing.  The sad story is covered by a local news station in the Cleveland area here.

Why is it that men who are respected and hold a revered office (such as pastor, evangelist or preacher) would do such horrendous things?  Why would they be found soliciting sex online from a 15 year old? And why exactly are such failures so commonplace, as it seems?

I can’t speak for all sectors of Christianity, or for the Roman Catholic Church. I do know that sin is common to all men, that is sure.  But for conservative evangelical churches, particularly of the fundamentalist variety, there are several factors which I believe contribute to this problem.

1)  Too much emphasis on morals

This might sound crazy to some.  But an over-emphasis on morality actually encourages sin.  Moralism cannot save.  It cannot free someone of sinful urges within. Only the Gospel of grace can truly transform our hearts.

2)  An external focus

Many fundamentalist churches stress external conformity to rules and standards.  Christians need to look different, act different and dress differently than the world.  Christians need to read their Bibles, spend time evangelizing their friends and neighbors, and actively serve in their church.  All of this, people can trick themselves into thinking they can do.  And then keeping up the appearance of spirituality can in turn become a heavy burden.

3)  Little emphasis on grace

Grace, or God’s favor for undeserving sinners, is not emphasized.  God’s holiness and his high standards are.  Grace comes into play in salvation, but living the Christian life is all about effort, character, and duty. So when people struggle, there is no saving grace that can help them.  They must dust themselves off and try harder.  Often a do-it-yourself-mentality is the practical effect of an over-emphasis on externals and conformity.

4)  Failure to appreciate the Gospel

Similar to what was said above, the Gospel is seen as the 101 class for becoming a Christian.  The meat and the nitty-gritty of Christian living leaves the Gospel behind.  The Gospel is good news for the lost unbeliever, and its an assumed thing for believers.  This misunderstanding cuts off the Christian from his only sure hope.  The Gospel teaches that God accepts us not on the basis of how well we behave, but as a matter of pure grace and on account of Jesus’ death on the cross in our place.

5)  Legalism and burnout

All of this leads to a practical legalism.  Christians live as if God is not happy with them.  To please God and to truly grow in faith, one must add mountains of work to the faith that saves.  If we measure up to our own (or our group’s) expectations, if we perform, if we put out, only then are we satisfied with ourselves, and only then is God pleased with us.  When we fail in a myriad of ways, we have to struggle on alone.  This leads to burnout.  All work, no recognition of God’s love and approval, and no grace.  It’s hard struggling on in such a condition.

6)  No mutual accountability

The ethos of a legalistic church does not lend itself to mutual accountability.  Pastors rarely mention that they too struggle with sin.  If one confesses a sin, he is dealt with as a sinner. Grace isn’t proffered.  There is no benefit to opening up to others about your struggles.  You’ll be rejected, written off and then treated so differently.  For those struggling with sexual addiction, mutual accountability is balm to the soul.  Understanding that others share the same struggles and hearing others be open about their struggles to overcome the sin are key to victory.

7)  Lone Ranger Christianity

This final aspect is an American trait that has affected the church.  People think that the Christian life is something that is purely personal, and can be accomplished on their own.  The Bible stresses the role of the church and the need for brothers and sisters in the faith to encourage each other.  Often, in a high-stress environment, where a judgmental spirit is present, the communal aspects of church life are downplayed.  We get together to eat and socialize but never to discuss the impact of the Gospel on our personal lives.  This is only intensified in the life of a pastor or evangelist.  They are even more prone to the lone ranger phenomenon.  The pastor has to keep himself aloof from his congregation, it is thought.  The very thought of a pastor wanting help for struggling with his personal sins and thought life, is unheard of in many such legalistic environments.

I suppose other factors come into play, but these are certainly influential in many fundamentalist church environments.  But it isn’t only legalistic churches that can harbor such ideas about the Christian life. People can tend toward legalism in any context.

It’s so easy to cast stones at the fallen pastor.  I would hope that we could pray for him and his family, and be on guard lest the sin in our own hearts come to overcome us as well.  I certainly don’t excuse him for his crimes. however.  I just wish the system he was in would have been more grace-oriented.  But for the grace of God, I too could be consumed by my sin.

I would love to hear your thoughts on all of this, too.  Feel free to chime in and let me know what you think.

Quotes to Note 18: C.J. Mahaney on Legalism

The other day, I picked up C.J. Mahaney’s excellent little book Living the Cross Centered Life: Keeping the Gospel the Main Thing. I came across his excellent description of legalism once again and thought I’d share it here for my readers.

When I first read through an earlier version of this book, back in 2005, His thoughts helped me realize the legalistic tendencies I had in my own life. Legalism properly refers to earning God’s grace for justification, but the term can also be used for earning God’s favor in sanctification. And for many in conservative or fundamentalist circles, legalism is a danger to watch out for.

In the book, Mahaney uses an illustration which captures the essence of a performance-based ethic which amounts to Christian legalism. To set the stage for the quote, Mahaney describes a variety show that used to be popular where a man would set various plates spinning on a series of long flexible rods. He’d keep each plate spinning as it would slow down until there were 8 or 10 spinning plates spread precariously all over the stage. Here is the quote now from Mahaney about legalism:

That’s a helpful picture of how legalism can hijack a Christian. The life of a legalist can become just as frenetic as the plate spinner’s performance.

The plates we spin are various spiritual activities–such as bible reading, prayer, or sharing the gospel–that are good and vital in themselves when pursued for the right reasons.

But often without realizing it, we allow a dangerous shift to take place in our mind and heart. We change what God intends as a means of experiencing grace into a means of earning grace. Instead of being a further expression of our confidence in God’s saving work in our life, these spiritual activities become simply more spinning plates to maintain.

When Sunday morning comes, we’ll sing and praise god in church with evident sincerity and zeal when we’ve had a really good week–with not a single plate wobbling.

But on another Sunday, following a week in which several plates crashed, we’re hesitant to approach God and find it difficult to worship freely. We can’t escape the feeling that God disapproves of us. Our confidence is no longer in the gospel; it’s based instead on our own performance, and when that performance slides, so does our peace and joy.

Do you see such signs of legalism in your own life? Do you often find that you’re more aware of your sin than of what Jesus accomplished at the cross? Do you think of God as disappointed with you rather than delighting over you?

Do you lack holy joy? Do you look to your spinning plates for the confidence–indeed, even the right–to approach God?

If you answer yes to any of those questions, you’ve probably begun to live under the tyranny of legalism.

But don’t let this discourage you. God wants to rescue you from the joyless futility of plate spinning through a right understanding of the gospel. (pg. 115-116, bolded emphasis added)

This performance-based, do-it-yourself-Christianity is deadly. It stifles joy, promotes pride, and can cripple spiritually sensitive believers. Be on guard for legalism in your life and in your church.

I know I experienced this (and still tend toward this “practical legalism” even today). What’s your story? Do you think Mahaney says it right here? I’d love to hear your thoughts in the comments below.