Why Do What We Do?

Written by Pastor Nuckols Wednesday, 19 May 2010 09:41

Why God has ordered forgiveness in such a manner that He indeed forgives it, but has not yet completely swept it out, destroyed it or buried it, is a mystery. God could, if He indeed desired to do so, bring the one forgiven into immediate perfection by act of sheer power, but He doesn’t. When God accepts a man and endows him with the Holy Spirit He does not destroy the evil within him in an instant. Instead, like a dead twig that is grafted into a living tree, God designs man to grow and to quicken to the increasing mastery of evil. “. . . while He pours out His purity on us at once, through the Word and faith, and, in addition, renews our hearts through the Holy Ghost, He does this in such a way that this work of purification is not completed all at once, but He daily labors with us and purifies us so that we become continuously purer and purer.”[1] Sin certainly remains as an element in our lives, even though its domination has been broken by the Spirit, and faith recognizing its fearful danger hates it accordingly.

As a result of the fact that the believer is always “dead and alive at the same time,” it follows that there is a difference in the motives that drive him to think, speak, and act in a manner that is holy. Scripture shows us a great number of such motives, however, they can all be reduced to two great types, that of joyful liberty and that of bitter compulsion. Where the recognition of the work of the Spirit is not complete or is not considered seriously, the answer to the question, “What are the characteristics of Lutheran ethics?” can only be legal prescriptions and the enforced efforts to fulfill such regulations. But, where there is justification by grace through faith engendered by the Holy Spirit, there, in place of the Law, is “the perfect law of liberty” (James 1:25). And, in addition, in place of compulsion, there is a glad readiness to do God’s will. It is impossible for any code of rules to prescribe down to the minutest details what shall be done in each new situation that may arise in the continually altering circumstances of life.

For example, in the care of souls, pastors are continually confronted with entirely new problems, and with the most momentous decisions for which he can nowhere find any specific written guidance. However, at such times, a freedom that reaches its determinations and decisions only according to the ability of our natural reflections, inclinations and general attitude is even less satisfactory. Therefore, only revealed from above, a guidance through the Holy Spirit by the life-giving law of the Spirit; where constraint and freedom have become an indissolubly unity, that is, where the service of God has become perfect freedom. This means, of course, that man becomes completely dependent on God, and therefore, all human crutches and all self-dependence has been taken away. Only in the continual hearing and obedience of the revealed Word does the believer receive guidance from eternity, and for eternity. The same Spirit that assures us of our adoption as sons is the guide of our actions. “For every one who so lives as to secure for himself all graces before God, is well pleased with spiritual purity, consequently it is much easier for him to resist carnal uncleanness and the Spirit instructs him in this faith, how he shall avoid all evil thoughts and everything that is unchaste. For faith in the divine favor, as it is continuous and always active, does not cease to admonish those who possess it concerning what is pleasing and is displeasing to God.”[2]

There has always been a danger of emphasizing faith over life, or life over faith. Both much be taught with equal emphasis. Whoever makes the doctrine of sanctification the central question and at the same time carries on a polemic against the doctrine of justification should clearly understand how quickly the Church is led by such a theology to the brink of a pragmatic or enthusiastic abyss. Whoever reproaches the doctrine of justification by grace through faith too vehemently as being, a one-sided fourth of the Gospel, will make the emptiest explanation of Baptism, and then, in the teaching of sanctification will inevitably run off the wrong track. On the other hand, when the Gospel is preached merely as a forensic judgment that has been pronounced on us without regard to the sanctification that the Holy Spirit brings, then Christianity becomes inclined to verge into a meditation on sinfulness that evaporates into a comfortable feeling that sin is no longer harmful because it is forgiven, and so the Gospel finally becomes sentimentalized. However, it is really the message of the alien righteousness that is ours from Christ that daily establishes and supports our relation to God. This is the source from which the much desired activity alone can spring. It is as the Church of the Word that Christianity has the promise that it shall become the Church of deeds.

Be not proud, but afraid! If there is not a continual return to the humbling word of the cross there will inevitably be a shallow, optimistic confusion of spirits and the Holy Spirit, of emotion and faith, of self-control and self-denial. Men confuse the spiritual individual with one “full of the Spirit,” a new conduct with “renewal from above,” and a peace between nations with “peace on earth.” For without justification, Christian ethics will become neo-Protestant or “American,” sanctification of the emotions will turn into romanticism, the “renewal of thought” result in a monistic philosophy of immanence. The Kingdom of God will be secularized into the idea of an “alcohol-free, world republic, a communistic realm of peace, or a League of Nations on a republican basis”[3]

By striking this balance, we are prevented from exalting religious feelings over sound doctrine, and from placing moral growth above the gift and promise of God. And again, we are banned from esteeming one’s own conversion above the Sacrament, or deeming one’s own separatistic notions greater than the Confessions of the Church. In other words, the more man truly holds fast to the “God-for-us,” the more “our-being-for-God” grows and is strengthened. Therefore, the Gospel must be protected as carefully against legalism as it is against antinomianism, for an active pride is as dangerous for faith as the laziness that shirks every task. Further, the battle against dead works is just as important as the battle against dead faith, and it is our justification that robs all conduct of its appearance of holiness. Rather, it is our sanctification that guards men from sinning against grace. It is the promise of forgiveness that gives the basis of action, direction and power to all conduct, and likewise, the Christianity of action prevents pure doctrine from becoming mere talk.