This phrase should be an oxymoron. Unfortunately, it is often not. Why is it that evangelicals are often excused from jury pools because of their reputation for harshness? Why is it that evangelical influence in Uganda has been blamed for its parliament's proposing to execute practicing homosexuals? The list could go on.
As is the case with most issues in life, there is tension between permissiveness and encouragement of evil deeds on one hand and harsh, judgmental legalism on the other hand. Dr. Richard Taylor, a conservative theologian and preacher, was preaching on the subject of the wise and foolish virgins. In the middle of his description of the fate of the foolish virgins he interrupted the sermon to say, "I don't want to sound harsh here." I treasured that interruption.
It seems to me that the great Evangelical Revival in England in the 18th and early 19th century turned into the repressive Victorian era. I fear that the same process may be operative in 21st century America. We are really witnessing a great evangelical revival even though many people are not aware of it. There are already signs that it may turn into the ugliness of judgmental and harsh attitudes. I remember the one chapel service at Point Loma Nazarene University when there was a great movement of the spirit, as I call it. Students were testifying all around the auditorium. The spirit was killed when one student stood up to start preaching at the other students, telling them to shape up.
In the early days of the church the standard was that before any name was taken off the church roll because that person had fallen by the wayside, an all-night prayer session was to precede that action. I have seen church leaders disqualified because of their sins. I'm not saying they should not have been removed from positions of responsibility. I have been deeply offended by the sarcasm of church people in talking about their fallen brethren. My wonderful stepfather used to say, in observing evil-doers, "There but for the grace of God go I." Let the beauty of Jesus be seen in us.
Tuesday, June 14, 2011
Tuesday, June 7, 2011
The Imagery of Holiness
With the Reformation, Protestants tended to emphasize justification more than sanctification. The Orthodox and Catholic branches of Christianity have perhaps emphasized sanctification more than justification. Discipline and denial were instruments to purify the human nature of its sin and weaknesses. John Wesley, Early Methodism, and the American Holiness Movement sought to create a balance between the two. The hymn "Rock of Ages" has these lines--
Be of sin the double cure
Save from wrath and make me pure.
One of the problems with the presentation of the Wesleyan doctrine of holiness is that it was both overly defined both in its nature and in the process of achieving the state of "perfect love." Another problem with the presentation of the doctrine of holiness concerns its imagery. We heard descriptions such as dying to self and rooting out the carnal nature, Sainthood was often pictured as puritanical and judgmental, certainly high moral conduct with its disciplines and avoidance of harmful excess were rightly part of the doctrine of holiness. I suggest, however, that the best image of holiness is spiritual and emotional health. Sin is best portrayed as sickness, as an enemy to human fulfillment. It may present its face as true humanity and joy but when we look at selfishness, at envy, at pride, at the harm and poison dealt to its neighbors, a tolerance for sin in one's life takes on the odor of putrefaction. There are many scripture references that use the image of health for holiness. The poet Shelley pictures it very well in Prometheus Unbound. He describes it as the cure a leprous child receives from bathing in the spirit of love and being cured, coming out with newborn flesh. He uses ship imagery. Selfishness is no guide to the progress and direction of a ship. When love has sway over the ship it cleaves the waves with accuracy and swiftness.
The fear of entering the holy life is often that one will be less than human. The truth is that the life of holiness is the fulfillment of what a human person ought to be in all its health and joy.
Be of sin the double cure
Save from wrath and make me pure.
One of the problems with the presentation of the Wesleyan doctrine of holiness is that it was both overly defined both in its nature and in the process of achieving the state of "perfect love." Another problem with the presentation of the doctrine of holiness concerns its imagery. We heard descriptions such as dying to self and rooting out the carnal nature, Sainthood was often pictured as puritanical and judgmental, certainly high moral conduct with its disciplines and avoidance of harmful excess were rightly part of the doctrine of holiness. I suggest, however, that the best image of holiness is spiritual and emotional health. Sin is best portrayed as sickness, as an enemy to human fulfillment. It may present its face as true humanity and joy but when we look at selfishness, at envy, at pride, at the harm and poison dealt to its neighbors, a tolerance for sin in one's life takes on the odor of putrefaction. There are many scripture references that use the image of health for holiness. The poet Shelley pictures it very well in Prometheus Unbound. He describes it as the cure a leprous child receives from bathing in the spirit of love and being cured, coming out with newborn flesh. He uses ship imagery. Selfishness is no guide to the progress and direction of a ship. When love has sway over the ship it cleaves the waves with accuracy and swiftness.
The fear of entering the holy life is often that one will be less than human. The truth is that the life of holiness is the fulfillment of what a human person ought to be in all its health and joy.
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