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Posts Tagged ‘double grace’


We struggle to love God. We struggle with knowing what it means, or looks like to love God.

I wonder how many Christians avoid the Old Testament. I wonder if they avoid it because they don’t understand what Sinclair Ferguson calls “gospel grammar”. They read it as law, isolated from gracious realities. In their minds they still hear the law’s loud thunder.

Here is what I read to begin my personal devotions this morning:

“You shall therefore love the Lord your God and keep his charge, his statutes, his rules, and his commandments always. Deuteronomy 11

Love for the Lord involves warm & fuzzy feelings. It isn’t less than that, but it is far more. Love does something. If I love YHWH as my God, as my Father, it means I’m moving toward obedience. It doesn’t mean I perfectly obey, because in this life I can’t. But God is restoring me and that reveals itself in obedience.

“Wait!” some may say. “What about the Gospel? Be done with this talk of obedience.

When we read Deuteronomy 11, we should hear the voice of Jesus in John 14.

15 “If you love me, you will keep my commandments.

And His disciple John in his first letter.

Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked. 1 John 2

Love for God will produce the fruit of obedience in our lives. Love moves us down the road of sanctification so our inner experience and our outer actions become increasingly aligned. They also become aligned with God’s law as a reflection of God’s character. Love is not vague, shapeless, obscure, hard to pin down.

When Paul nailed it down he brought the Roman Christians, and us, back to the law.

For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law. Romans 13

This discussion is missing something so far. Why do we love God in the first place? The answer is the same in the Old and New Testaments: because He first loved us. Now we’ve recovered Gospel grammar if we behold this.

“For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth. It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, but it is because the Lord loves you and is keeping the oath that he swore to your fathers,Deuteronomy 7

Why were they holy, or set apart, or devoted to God? Because God chose them as his treasured possession. Why did he choose them or set his love on them? Because he loved them. It all goes back to God’s love, a love we can’t explain, nor can he really explain to us. But it is a love that revealed itself tangibly in redemption. There is no understanding the law properly for the Israelite apart from Ex. 20:1 and Deut. 5:6. He redeemed them from Egypt!

Gospel grammar means that we understand the commands of Scripture in light of what God has done for us. Obedience is a response to God’s love and acceptance, not the cause for God’s love and acceptance. A grace that doesn’t result in growing obedience would be a counterfeit or cheap grace (Edwards & Bonhoeffer respectively). Which is the whole point of 1 John. Union with Christ changes us. Calvin speaks of the “double grace” received in our union with Christ. In justification our status is changed. In sanctification we are changed, progressively. We receive both because we receive the whole Christ in our union.

Egypt was intended to pay the way for the greater Exodus from sin.

10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. 1 John 4

God loved us => we love God in return => we grow in love & obedience => experience more love

“Wait, where’d you get that last bit?”

As the Father has loved me, so have I loved you. Abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. John 15

If we aren’t careful, we can lose sight of the gospel grammar here. Jesus is not to be understood as earning God’s love and acceptance. We see the distinction between union and communion here. United to Christ we are loved and accepted. United to Christ we have power & desire to grow in obedience. As we grow in grace we grow in our experience of communion or fellowship with God. We experience more of his sweet dew and sunshine as one hymn puts it. We grow in assurance, for instance. We subjectively experience more of what we have objectively through our union with Christ.

We see this all the time in other relationships. My wife and I are married. We are united whether we like it or not at any given moment. Our communion, intimacy with one another, fluctuates depending on how we treat each other. Our union is not changed. It is static. Communion is dynamic.

The gospel holds these together. If we let go of union we fall into legalism, constantly feeling the need to gain approval. If we let go of communion, we fall into license where our love doesn’t matter and grace is cheap. The gospel is that we are united to Christ by grace through faith and fully loved and accepted by God who has taken us as his children. Growing in my love for God as I grow in my understanding, I grow in obedience. I’m not more or less loved and accepted, but I know more of the Father’s pleasure. All of this is love that is reflected in a human father’s love. They are always my children, but sometimes they experience my pleasure and others my displeasure. They never cease to be my children, even the adopted ones. As they mature and understand the many ways I’ve loved them, their love to me grows and changes them.

What does love to God look like? Growth in obedience (which includes engaged worship). How does love to God grow? By remember how God loved and loves me. Gospel facts (indicative) leading to gospel implications (indicatives or commands). Love and law are not opposed in gospel grammar, but have their proper place. If we reverse the grammar, we really mess things up.

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Because introverts can experience pressure to change, or be shamed by others, or even participate in self-recrimination, Adam McHugh has a chapter on Finding Healing in his book Introverts in the Church.

I’ll confess, I struggled with this chapter. At least the early parts. He begins with the words of Veronica who hopes that God’s glory might be displayed through her introversion, “not in spite of it.” That latter sentiment is how many feel; that their introversion is a flaw that hopefully won’t prevent God from using them. Introverts wrestle with self-doubt, often having received the messages of others which are critical of them.

“In an extroverted culture, introverts can become the silent screens onto which others project their insecurities.”

Psychological projection is a real thing, and introverts are often victims of this. People can project the worst possible reasons onto you for being quiet- arrogant, angry, independent etc.

“Living as an introvert in a society and a church that exalts extroversion takes its toll, and shame cuts deep into introverted psyches that are bent toward self-examination.”

I know what some of you may be thinking: snowflakes. That would be the point. You can’t see the wounds and think they don’t exist or cut deeply. That doesn’t mean they aren’t there. Just yesterday I told someone I’m highly self-critical. If I took Mondays off I’d probably destroy myself going over my sermon repeatedly and finding the mistakes, things I forgot to say, illustrations that didn’t seem to connect etc. in my sermon. It may have been a perfectly good sermon used by God in the lives of His people for exaltation, edification and evangelism but I can go on a personal crusade to evaluate each second of it. Many introverts, seemingly inactive, are busy re-living their moments in society discovering each moment they didn’t live up to the expectations of others or themselves.

McHugh spoke to 50 introverts (not a great sample size) but 49 of them expressed feeling reproached and maligned for being introverted. Because we internalize emotions, introverts are at a higher risk for depression according to psychologist Laurie Helgoe.

“While extroverts commonly feel loneliness when others are absent, introverts can feel most lonely when others are present, because ours is the aching loneliness of not being known or understood.”

He recounts the story of Mike whose introversion affected his experience of education. He didn’t participate much. When he didn’t he didn’t think quickly on his feet. People thought he was stupid. He got low grades due to the participation component. He works extra-hard as an adult to over-compensate. He develops expertise in a number of subjects so he won’t feel humiliated. He fights the fear of others thinking he’s stupid. Sound stupid? Yeah, but this is what sinners can do with those moments they have been humiliated. I’ve done it.

“The challenge lies in distinguishing between the healthy components of our personalities, those that are natural and to be celebrated, and the coping mechanisms that are the symptoms of our wounds.”

Making distinctions matters. Doing that can be difficult. It gets to who am I by nature and how have I coped with the pain of life. “Healing” is addressing those wounds so we can be free of the coping mechanisms. But is that always a good thing? Is the coping mechanism part of what makes one useful to God? I think of J.I. Packer who suffered a head injury as a child. As a result he couldn’t play sports and spent time in the library. After he conversion he became one of the great theologians of the 20th century. It is hard to say whether or not that happens apart from the accident. Do I love to read simply for the sake of reading, or am I still coping with a clear childhood memory of being “exposed” for not knowing who BTO was? I didn’t want to be humiliated again (more about my expectations than the reaction of the adult who asked trying to know me better). If you take that away do you take away my tools as a pastor? Difficult to say. But some introverts may ponder that for weeks while extroverts will just move on with a shrug.

He notes that there are two kinds of retreat. The retreat born of fear of engagement, and the retreat born of preparation to engage. The former seeks to avoid the pain of life and relationships, the latter is to gain strength to engage the world outside with “greater perspective and peace.” The former is about being captive to your wounds. The latter is about service to others.

He then moves to the shyness cycle. Introversion and shyness are not the same thing. “Introversion is a natural personality trait where we go inside ourselves to process our experiences. Shyness, on the other hand, is a condition marked by fear or extreme anxiety in social situations.” Shyness is the result of wounds, in other words. You got whacked and are reluctant to get whacked again.

“Introverted wounds bleed in our minds and hearts, and bleed out in our behaviors, actions and relationships.”

McHugh starts to talk about the process of healing. If the wound is internal, you have to “journey” inside. But the healing, like for a physical wound that is infected, comes from the outside. Community and interpersonal relationships are important but not the essential element. He doesn’t quite say it, but to me it sounds like he’s speaking of union and communion with Christ as the source of true change. This is true of sanctification, and if this is a part of sanctification (putting our coping mechanisms to death and putting on new godly responses to life) then union & communion with Christ is the only source of true change for these wounds to our soul.

For instance, we shift our sense of identity to Christ. While we may be introverted, that should be not our identity. It is a data point, something to take into consideration but it can’t be the ruling factor in our lives. “I am a Christian, and called to participate in evangelization. How should I do that in keeping with how God made me?” is different than “I’m an introvert, do I still have to bear witness to Christ?”

Our union with Christ should also give us stability because it is an unchanging union. Through that union with receive the “double grace” of justification and sanctification. Status as accepted by God through the imputation of Christ’s righteousness, and God’s on-going work in us imparting the righteousness of Christ to us. This is not where McHugh explicitly goes, but seems to be what is lying behind his words or at least my interaction with them. We are safe & secure in Christ.

“Our hope is in his work of freeing us from the false ways we identify ourselves and conforming us to the nature of his Son.”

On the basis of this union we experience communion or fellowship with Christ. One aspect of this is to offer up our wounds to Christ, asking Him to heal them. We confess our coping mechanisms, our sinful response to our pain, to Him and asking Him to help us disentangle ourselves from these sins.

Their is also the outward journey that must take place as we learn to love. To be conformed to Christ is to love others. If God is love (and He is as an eternal community of love), the summary of the law is love (and it is) then we are doubly called to love. And He will work in us to make us loving. Love requires relationship. This doesn’t mean becoming extroverted, but it does mean actively pursuing the well-being of others at cost to yourself. This includes being vulnerable. We take the wounds & sins we have entrusted with Jesus and share them with a few people (not everyone you meet) who love you and you trust.

We will grow in emotional intelligence, also called relational wisdom. This means not only having personal awareness but also social awareness. We are able to process our feelings, and read social situations. This encompasses both the inward and outward journeys necessary for us to become fully like Christ (don’t worry, the extroverts really struggle with the inward one).

In this chapter McHugh realizes that your experience of introversion is not pure. It has been affected by sin and misery. You are bent inward by sin. You’ve been hurt by others. You’ve put unrealistic expectations on yourself. To be a healthy church member (and for the church to be healthy), you do need to change and address the pain & sin (as one of my supervisors used to say with great frequency) of your life that shape you and your experience of introversion. So, this chapter forms a necessary hinge before exploring what a healthy spirituality looks like for introverts.

 

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Tim Keller says “This is the best book for laypeople on this subject.” This book is Union with Christ: The Way to Know and Enjoy God by Rankin Wilbourne. I think he is right.

Union with Christ is one of the more neglected doctrines in the contemporary church. This neglect has been addressed with a few releases in the past few years like the books by J. Todd Billings and Robert Letham. These tend toward the more academic or pastoral in nature. Wilbourne’s book is written for the lay person and is easy to understand, though the topic can still stretch our minds. He provides a number of good illustrations to help us understand this rather nebulous concept. Or perhaps enchanted, for in his introduction he relates this to our disenchanted (materialistic) culture, and to understand union we need our imaginations again.

“Coming to see your union with Christ is like finally putting on a pair of desperately needed glasses- Wow!”

He begins with reality of a gap between what the Bible says and our experience of that reality. We can often feel exhausted by our efforts and discouraged by a lack of “progress”. The gap is real and must be acknowledged. But God’s answer to all this is union with Christ.

“First, we must understand that as long as Christ remains outside of us, and we are separated from him, all that he has suffered and done for the salvation of the human race remains useless and of no value to us. Therefore … he had to become ours and to dwell within us.” John Calvin

Calvin, particularly his Institutes of the Christian Religion, is very present in this volume. United to Christ we have all the blessings of God (Eph. 1). Christ also dwells in us by the Spirit so we are empowered by Him to enjoy these many blessings. While this was understood by many in history (he quotes from Edwards and Goodwin, for instance) such talk is like a foreign language to many/most western Christians.

“If it ‘s true that nothing is more central or basic than union with Christ, and this book aims to show that it is, then it is fair to ask this: Why is union with Christ neither central nor basic to so many of us? Why, rather, is union with Christ, if it is talked about at all, reduced to some vague or optional aspect of Christian living…”

The only way we partake of the gospel promises is …. union with Christ. When we neglect this, the work of Christ for us is separated from the person of Christ in us and the gap between beliefs and experience begins to increasingly widen.

He moves on to what it actually is. One aspect of union is imputation: what happened to Him happened to us; what He earned we receive; and what we earned He paid the price for. Paul frequently uses the term “in Christ” to talk about how we live before God. Christ represents us so His death is our death to guilt & sin (Rom. 6; Gal. 2:20). His resurrection is our newness of life (Rom. 6; Eph. 2; Gal. 2:20). His obedience becomes our obedience. We have even been seated with Him at the Father’s right hand (Eph. 2).

“Faith is how union with Christ becomes operative and powerful in your life. Faith is a God-given gift that allows you to take hold of God’s having taken hold of you. … Your life, your story, becomes enfolded by another story- Another’s story.”

As Paul says in Colossians our life is hidden with Christ in God. United to Christ, Calvin says, we receive the double grace of justification and sanctification. Though distinct they are a package deal given simultaneously. We partake of His redemption because we are united to Christ, covenantally and spiritually. We enjoy our salvation as He works in us to transform us. Our faith is not simply in Christ’s work for us, but also that Christ continues to work in us and through us. He became like us to make us like Him so we look to Him to accomplish these things that are so beyond our doing.

Union with Christ also holds together some of the tensions that tend to tear God’s people apart. For instance, he mentions extravagant grace and radical discipleship. We see them both in Calvin’s double grace, but our tendency is to separate them. Apart from discipleship extravagant grace lapses into Bonhoeffer’s cheap grace. Apart from extravagant grace discipleship degenerates into legalism. This conflict that has periodically emerged in the church is resolved in union with Christ. These two songs, as he terms them, meet in harmony in Christ. They cannot be separated because Christ cannot be separated (Ferguson makes the same argument in The Whole Christ). Wilbourne then explains and applies the “double grace”.

“Because we are relentless in trying to justify our lives, because we will use anything, even our virtue, to keep God at a distance, we can’t hear this song of grace too loudly or too often. … That hit home because that’s exactly what I had been doing- using grace as an excuse not to follow Jesus. … Undiluted grace and uncompromising obedience meet in the person of Jesus. He is always full of both.”

Rankin then spends a chapter showing us where all this is in the Scripture, a chapter on where it pops up in Church History (Augustine, Athanasius, Irenaeus, Bernard of Clairvaux, Luther, Owen and Lewis) and then what happened that we have fallen to this low estate. As mentioned, there is the disenchanted or materialistic worldview, the increase in self-centeredness (due to the eclipse of the gospel), our poor pneumatology, sound-bite culture, and pragmatism.

“Paul is saying union with Christ not only gives you a new identity; it gives you a new mindset, a new grid through which to filter everything that happens to you. For it’s not so much what happens that defines you, as how you interpret what happens to you.”

From there he delves into the problems union with Christ solves. We have a new identity, new destiny, new purpose and new hope. So many of the stories we love focus on people seeking to discover their identity. We think we have to establish our identity so we are insecure and exhausted. Many famous musicians (interviews with Madonna and John Mayer come to mind) feel the need to re-establish themselves, prove themselves. In Christ, we receive an identity we neither win or can lose. We don’t have to prove ourselves. This identity also shapes how we live, providing appropriate boundaries for us. We have a new destination too- not simply to decompose in the ground or simply cease to exist. Our destiny is to be what Adam and Eve once were, the image of God. Jesus, in His humanity, the perfect image of God restores God’s distorted image of us. We don’t lose our sense of self (just as in a healthy marriage we are one flesh but don’t lose your sense of self). You become more fully you with the unique gifts and experiences but without the sin and weakness.

“The purpose of the gospel [is] to make us sooner or later like God; indeed it is, so to speak, a kind of deification.” John Calvin

“Because love was central in the life of Christ, love is at the heart of the image of God. Your win is learning how to love. And your greatest losses are your failures to love.”

We are here for holiness, which for many of us, as he notes, is like broccoli. Good for us but …. (personally I like broccoli). Holiness is good, beautiful and attractive. It is something we only pursue properly in union with Christ (see Walter Marshall’s The Gospel Mystery of Sanctification).  We are positionally holy due to our union with Christ, and dwelling in us He works to make us personally holy. These two tensions are brought together in harmony in Christ. The more holy we become the more we enjoy communion with God, in part because we now find His holiness more attractive and a greater source of joy.

“God wants us to grow in holiness, not as some sort of test or punishment, not even just as preparation for the future, but because he wants us to enjoy life with him more. The more we grow in holiness, the more we can enjoy his presence. He wants us not simply to press on but to soar. He wants holiness for us, for our joy.”

Our hope is life in the presence of God where Jesus currently is. This is unattainable for us apart from our union with Christ. He is there now, seated and interceding for us (Heb. 7:25). This means that our continuing sin does not separate us from God. We don’t have to look to our circumstances to gauge if God is pleased with us, we look to Jesus and know He is. Union with Christ holds the facts that God with for us and with us together.

“John Calvin said, ‘Let us therefore labor more to feel Christ living in us.’ John Owen added, ‘Labor, therefore, to fill your hearts with the cross of Christ.’ And Jonathan Edwards exhorted, ‘We should labor to be continually growing in divine love.'”

Wilbourne then moves into our daily life as people united to Christ. He begins with abiding. He brings up the illustration of sailing. Sailing depends on the wind, but you still need skills to get where you want to go in the power of the wind. This is communion with Christ, the subjective or experiential aspect of our union with Christ. We cannot be more or less united to Christ. But our sense of communion with Christ grows or diminishes. Faith always precedes our sense of communion for faith lays ahold of Christ. He warns us of our tendency to drift (pride, complacency etc.). If we are not manning the sail and the tiller we will not go where we long to go. He moves into the means of abiding, or the means of grace. Our sense of communion is tied to prayer, meditation on Scripture, and worship including the sacraments (signs of our union). This does not mean all will be exciting. There will be doldrums, just like in sailing. There will be times when all seems stagnant, and no progress is made.

“Jesus lived a perfect life and terrible things still happened to him. Jesus was the only one who ever trusted and obeyed God perfectly, yet he nevertheless was made to walk the way of suffering unto death…”

We are united to the Christ who suffered. As a result we should expect to suffer (Rom. 8; Phil. 1 & 3; 1 Peter 2-4). Because He suffered, He is able to comfort us in our suffering. He also provided an example for us in suffering, to continue to do good and entrust ourselves to our Creator. Will our suffering drive us from God, or deeper into God?

He then moves into the fact that each of us is united not only to Christ individually but also to one another. In Christ we are the people of God. Here, in a footnote, he surmises, that the tension revealed by the New Perspective of Paul finds reconciliation. In Christ we are justified by the imputation of His righteousness AND we are part of the community of God; soteriology and ecclesiology are united in Christ. Another tension that tends to tear the church apart is also reconciled in Christ: we declare and demonstrate the love of God to the nations. Many conservatives so fear the social gospel that they deny the social aspects of the gospel (and throw accusations at any who do). This is because Jesus not just declared God’s love but demonstrated it (see 1 John 3-4) and calls us to do the same (see also 1 Peter 2).

I found this to be a very encouraging book. He had a number of helpful ways to explain our union and its implications. I heartily recommend it to pastors, elders and ordinary people who want to grow in grace. He makes a difficult subject understandable, interesting and practical.

 

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I am loving the fact that Sinclair Ferguson is “retired”. He has been more active in writing, and those books have been excellent so far. Devoted to God: Blueprints for Sanctification is no exception. He previously submitted a chapter on the subject to Christian Spirituality in which a number of authors of different persuasions interacted on the subject of sanctification.

Like The Whole Christ, Devoted to God seems to be the fruit of a lifetime of fruitful ministry. You sense that he has thought long and hard about the Scriptures with regard to this subject. It is not superficial or breezy in its approach. In each chapter, Ferguson focuses on one text of Scripture. Those passages are: 1 Peter 1; Romans 12:1-2; Galatians 2:20; Romans 6:1-14; Galatians 5:16-17; Colossians 3:1-17; Romans 8:13; Matthew 5:17-20; Hebrews 12:1-14; and Romans 8:29. The principles are derived from the texts that Sinclair uses. This is not a “proof-texting” approach, but a very exegetical approach.

His approach focuses on sanctification as devotion. God is devoted to making us devoted to Him and His glory through our union with Christ by the Holy Spirit. This is realistic in its approach, as he notes “Instead of being wholly yielded to Christ we discover instead that a stubborn and sinful resistance movement retains a foothold in our lives.” (pp. 5)

Beginning with 1 Peter, he focuses on our identity in Christ in the face of affliction. We have graciously received a new identity which requires a new life. He notes the distinctions between justification and sanctification, but also notes that both are necessary for salvation tying these in to our union with Christ and the reality of regeneration. In our union we receive what Calvin calls the “double grace” of justification and sanctification. Regeneration which is necessary for justification (we won’t believe until God regenerates us) is also the beginning of our sanctification.

Another focus he begins in the first chapter is the trinitarian nature of our sanctification. The Father foreknew us and chose us, the Spirit sets us apart and we are purified by the Son. Your sanctification, if you are a Christian, is the desire and purpose of the Father, Son and Spirit. In 1 Peter we see that they use, among other things, trials to accomplish this great purpose.

In other chapters he reminds us that the commands (imperatives) flow from the gospel (indicatives). It is all of grace, being produced by the gospel. He reminds us, particularly in Romans 12 that our sanctification “takes place in and through the body.” We are not gnostics. We are a body/soul unity and sanctification includes both the inward devotion and the physical devotion. Sin and sins affect our bodies (weakness, addictions which are spiritual and bio-chemical, disease etc.) and so sanctification does as well. Just as sin affects our minds, so does sanctification.

Ferguson covers plenty of ground in this volume, and he covers it well. Some of these are difficult texts with difficult concepts, especially Romans 6, and he is very helpful in understanding them better as well as applying them to the subject at hand. As I preach through 1 Peter I find himself looking back to the material here on that letter. I anticipate returning to this book whenever I preach on any of these texts. I anticipate pointing others to this book and walking with others through this book for years to come.

Sinclair Ferguson has again written on the best and most helpful books I’ve read. His retirement has been very, very good to me. If you read his books, you will discover it was very good for you too.

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About a year ago I realized I had no books on the subject of our union with Christ. I decided to go on a buying binge. It didn’t last long because there are not many books on that subject. Since then I read Robert Letham’s excellent book on the subject. Since I was on study leave, I decided to take J. Todd Billings’ book Union with Christ: Reframing Theology and Ministry for the Church.

The phrase reframing theology can often be a bad sign, sort of like ‘repainting the faith”. But here it is not. Billings is a Reformation scholar, with particular emphasis on Calvin. This book oozes Calvin, along with others. He utilizes “retrieval theology”, which was a new term for me. You look to the theology of the past to address problems of the present, and to renew our vision. We tend to be culturally captive, and see theology in light of the problems of our day. This looks to the past to gain a theological foothold to examine the problems of our day, sometimes to even see them. I hope that makes sense, and that I did it justice (I suspect some Ph.D. candidate out there could take me to task). Billings wants to reframe our thinking, so we look at things like salvation, justice, communion and ministry in light of our union with Christ.

When I taught a Sunday School class, one congregant took issue with Packer’s assertion that one only understands Christianity to the degree that they understand adoption. His assertion was that union with Christ as the most important unifying principle or doctrine that we must understand. So, I found it ironic that the first chapter is entitled Salvation as Adopted in Christ. The point is, that they are connected to one another. You can’t have one without the other. But one way we can better understand union is thru understanding adoption. Much of the book keeps our current context in mind, and explores how Christianity really differs from MTD, or moralistic, therapeutic, deism. Odd in that some of the other books I’ve been reading have dealt with that as well. Salvation as adoption is so different than MTD. God, who is transcendent (great & glorious) draws near to us in salvation. He draws near to us to save us.

“The prospect of adoption in this sense is an offense. It is too much closeness– it is the sort of closeness that requires giving up one’s own identity.”

(more…)

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