From Deep to Deep

Found on the Internet this week: two snippets that pretty much encapsulate my waking thoughts. First, the bad news, from Eric Fry at The Daily Reckoning:

Democracies vote themselves perks and entitlements they cannot afford…until they go bankrupt. Empires, likewise, gorge themselves until their economies become starved for self-sustaining productivity.

So what hope is there for a democratic empire like America?

The Fates will not be denied. America will grow fat and happy until she cannot lift herself out of her La-Z-Boy to punch a time clock. She will vote herself perks she cannot afford until the day her creditors say, “Enough!” Her fate is certain; the day is unknowable.

And then, the good news, from the Facebook page for St. Michael's Church in Charleston, SC:

If you’ve been around Christianity for any length of time, you know that we are saved by our faith, our trust, in Jesus and his finished work on the Cross. But this good news often raises this question, “How much faith is enough faith to save me?” Stated differently, “How much faith does God require before I’m saved?”

Many of us are worried that our faith is too little or weak to save us. We have doubts about the truth of Christianity and its claims. While we know Jesus promises that our sins are completely and eternally forgiven, we still fear that there might be some wrath left over for us. These doubts and fears cause us to wonder if we really, truly trust him for salvation.

If this describes you, know that I have good news for you. The answer is that we are not saved by the strength of our faith, but the object of our faith.

A Fresh Perspective

I can safely say that Stephen Westerholm’s Perspectives Old and New on Paul: The “Lutheran” Paul and His Critics (2004) is easily one of the most important studies I’ve had the opportunity to read. Westerholm is professor of biblical studies at McMaster University in Hamilton, Ontario. I first became familiar with his work through his paper, “Justification by Faith is the Answer: What is the Question?” He writes as an academic, not as a seminarian. He grants, for example, that the epistle to the Ephesians and the pastoral letters might not have been written by the person we know as Paul – but readily owns that, regardless, their content is thoroughly Pauline in nature. This should not put evangelical readers ill at ease. Westerholm has emerged as one of the champions in the defense of the classical evangelical understanding of the gospel – that believers are justified by faith, apart from works, and saved from the wrath of God to come.

What is the Question?

The “new perspective” on Paul (NPP) has challenged the traditional evangelical understanding of justification. Westerholm’s shorter paper was directed at Krister Stendahl, an early exponent of the NPP who saw Martin Luther as a tormented Augustinian monk in search of deliverance from the plight of his conscience. Luther found the Roman church to be a system of legalistic requirements analogous to first century Judaism – at least, this at least is how the NPP understands Luther. It accuses him of making a caricature of first century Judaism in arriving at the conclusion that sinners can only be right with God through faith in His Son. NPP asserts that Judaism was not a legalistic religion; that it was based on God’s gracious election, and did not hold that justification/salvation was earned by human merit. Rather, the external rites of the Law served as “boundary markers” to distinguish God’s elect from others. The problem with Judaism, from the new perspective, is simply that it fails to see that God has opened up His household to those on the outside through Christ. Judaism is guilty of “ethnocentrism.”

Justification from the NPP involves how people get included as the people of God. The Jews who believe in Jesus are “in,” so to speak. Gentiles don’t have to become Jews to get in. And the corporate aspect of “getting in” seems to receive emphasis at the expense of personal conversion. As Simon Gathercole has pointed out the NPP leads to a de-emphasis on conversionism. Justification isn’t so much about how a ruined sinner is made right with God as how diverse peoples are included as the people of God. Personal repentance and faith give way to “participation,” the new buzzword in contemporary “missional” circles.

One of the NPP’s leading lights is N.T. Wright, popular within both northern hemispheric Anglicanism and wider (Western) evangelical circles. Wright’s focus in particular shifts toward “putting the world to rights” (one of his favorite slogans), ecological concerns, and some most ill-informed economic notions (in his reckoning, poor nations are poor because they owe developed Western nations money). In Wright’s narrative theological scheme, the whole world has the potential, through Christ, to become “Israel” -- sans the boundary markers.

Who caricatures Whom?

Reading Westerholm, one realizes that it is the NPP that caricatures Luther. His understanding of Paul’s doctrine of justification by faith is alleged to flow from a tortured conscience, and that Luther was answering questions Paul didn’t raise. Westerholm proves that Luther was absolutely on track in grasping the essence of justification. Conceding that the matter as concerning the Gentiles came to a crisis in the Galatian controversy, Westerholm skillfully demonstrates how Paul addressed the universal need for deliverance from the wrath to come in 1 Thessalonians and 1 Corinthians, without any reference to circumcision or other Jewish “boundary markers.” The letter to the Galatians then tackles the question from the perspective of what circumcision and other external “works of the law” actually signify – obedience to the Law, by which, Paul reminds us, “no flesh will be justified in God’s sight.” In Romans 2 Paul shows us that the Jews who boast in the Law by no means keep it. Nor do the Gentiles who, though without the written Law, show the awareness of it in their consciences. The Jewish situation is not a question of “legalism” but of misplaced confidence that the Law represents God’s unqualified guarantee that the nation is on the right footing (even if some fail), and that keeping it will provide for Israel’s future vindication. Paul, on the other hand, shows that all are under sin, whether with the Law or without it. In that framework the apostle begins his classic explanation of how God can remain just and justify (not the masses but) the “one” who believes – apart from the Law (Rom. 3:21-30).

The Law’s Purpose

Luther held the view – held by many today – that the Law served to bring the sinner to a conscious awareness of how far he falls short of God’s moral standard, and thus drives him to look to Christ for salvation. Westerholm refines this, noting that sin was sin long before the Law was given – though the knowledge of it became clearer through the written Law. Rather, the Law served as a pedagogue, a “schoolmaster,” to keep the Jews in restraint until the Messiah came. The Law has been fulfilled by Christ and is fulfilled in those who believe in Him. The Law was never intended to be a way toward justification, though life was promised to those who kept it and judgment promised to those who violated it. The Law anticipated failure, evidenced by the Levitical sacrifices. Jesus Christ embodied all that the Law demanded and provided for (as antitype) by way of sacrifice. To put oneself under the Law now, as the Galatians were deceived into doing, is to “fall from grace,” to make Christ’s saving work of no effect, and to go back into bondage.

The justified Christian lives not by the letter of the Law but by the Spirit, by faith. With Christ he has died to the Law and to sin (which the Law animates in the flesh). This is the classic evangelical gospel, which Westerholm has reasserted for a new generation.

The Law, then, was not a source of legalism (according to the NPP’s caricature of Luther). The Jews sincerely believed that justification was obtained through it; Christ crucified was their stumbling block. It was then up to Paul, a Pharisee among Pharisees, to declare that he desired to “be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith” (Philippians 3:9).

Stone by Stone

The implication of this fresh reiteration of justification by faith is the absolute necessity of individuals repenting and believing the gospel. There is no other way to be justified, no other way to be saved. While the Body of Christ, the habitation of the Spirit, and the house of God are the ends, the justification of erstwhile ruined sinners is the means. The apostle Peter tells us that coming to Christ as “living stones” we are built up into a spiritual house. The house is not made of uniform, featureless bricks. It is composed of unique stones, each having its own shape and characteristics. Together these form the dwelling place of God.

My participation in the household of faith is essential (Hebrews 10:23-25). My participation, however, hinges on whether I have been justified, by which I have boldness to enter.

The Quiet Man

The first time we laid eyes on Josh Oliver was New Year’s Eve, 2006. The Everybodyfields were about to open for the Avett Brother’s at the Neighborhood Theater in Charlotte. We saw him standing beside the band’s van behind the venue and mistook him for one of the Avetts. He was traveling with the ‘fields. The next time we saw him was at a ‘fields gig at the Map Room in West Ashley, Charleston, SC in February of ’07. We realized then that he was a roadie, sound guy and merch man for the band. We didn’t realize that he was also a musician, quietly working his way into the group.

By the time the Everybodyfields released their acclaimed CD Nothing is Okay Oliver was a full-fledged side man, playing keyboards and electric guitar, and offering occasional background vocals. When the band stopped by our house that summer for lunch we got to know him as the “quiet man,” unassuming, but warm. He demonstrated some licks on the piano to our oldest son.

Not long thereafter the ‘fields disintegrated, the lead songwriting duo of Sam Quinn and Jill Andrews going their separate ways. Josh hung around, playing with both artists in their respective solo acts. We saw him again at the Grey Eagle in Asheville, playing and singing scintillating harmonies in support of Sam’s new album, The Fake that Sunk a Thousand Ships. He took that same lonesome voice, raised at the foot of Chilhowee Mountain in Maryville, TN, and complimented Jill Andrews in her slick new band.

What we didn’t know was that Josh was quietly working on an album of his own. But here it is, entitled Troubles, released on the first day of summer, 2011. The set consists mainly of Oliver, his guitar and occasional piano, with some intermittent help from Brandon Story (upright bass), Megan Gregory (fiddle, bgv’s) and Sam Quinn (bgv’s).

Troubles is a collection of covers old and recent as well as a few originals. The vocal arrangements on “I Will Never Marry” are breath-taking and heartrending, while the cavernous guitar and organ effects on the original “Lonesome Heartbroken Blues” are chilling. We can summarize Oliver’s accomplishment by focusing on two tracks, “Red Rocking Chair” and “Pass Me Not.”

The former – alternately titled “Sugar Babe” (or “Sugar Baby”) – was originally a banjo “rounder” common to the upper South. The first known recording of it was made by Virginia banjoist Dock Boggs in 1926. Two versions of the song appear on the Hammons family recording from the ‘70s. Given that the Hammons’s played mostly 19th century tunes, it is likely that “Sugar Baby/Red Rocking Chair” dates from that time (later versions were made by Pete Seeger, Bob Dylan, and Jeff Tweedy of Wilco). Oliver’s rendering shares little in common with the others apart from the lyrics. Here, the guitar alternates between sparseness in the verses and restive, jazz-like inflection in the gaps; and Oliver’s tortured, reverberated vocals ring over what feels like an abandoned hollow. Unlike Boggs’ biting work-out, this one is a regret-laden dirge.

Similarly, Oliver takes the familiar hymn “Pass Me Not” and, with the assistance of Sam Quinn on harmonies, turns it into as sorrowful a number as Hank Williams could have mustered. It’s high and lonesome and southern Appalachian, to be sure; but one can almost picture a blind Bartimaeus crying out to the passing Savior, as well.

These tracks show us that Josh Oliver is both a conservator and faithful interpreter of tradition. He is mining the rich seams of American folk and spiritual music, making the nuggets his own and informing his originals. It’s the emergent signature style and the discovery of one’s voice, based on deep reflection and experience, which makes this a satisfying debut to own.

The Fed Says Let the Bad Times Keep Rollin'

Bottom line on the economy: we need higher interest rates, more savings, and lower prices. As one who commutes nearly 60 miles round trip per day, a gas price approaching $4.00/gallon had me sweating bullets. The price is now falling as QE2 falters. Thanks be to God. But we need incentives to save, not more stimulus.

A more thorough explanation from Christian economist Shawn Ritenour is here:

Foundations of Economics: The Fed Says Let the Bad Times Keep Rollin': "The Federal Open Market Committee announced yesterday that they will keep up record monetary stimulus after QE2 finishes. They correctly see..."

Arthur

Arthur Alligood is an Americana artist who lives in White House, TN, about 30 miles north of Music City. He is married and has three daughters. Originally from Athens, GA, Alligood (pronounced alley-good) has a passion for literature, including Georgia’s own Flannery O’Connor. Like one of O’Connor’s peacocks, Arthur’s music slowly turns and reveals its brilliant golds and greens in its own time. His new album, I Have Not Seen the Wind, is as spacious and intimate as a shady mountain overlook; honest and humble without a trace of existential excess. It has its heartaches, adorned by a whining steel guitar. To quote one of its best songs, it’s a place “where the storm meets the sun.” Arthur has been there, and you’ll find yourself nodding in agreement, wanting to share it with friends near and far.

But don’t take my word for it. Christianity Today thinks this record merits attention.

Listen to the whole thing here.

Arthur just completed a two-week mini-tour, playing every night but one, from Indiana to Ohio, Pennsylvania, New Jersey, the Carolinas and back to Tennessee. One of his stops was our church, St. Jude’s Mission. I put out a call to the church and to friends on Facebook; we only managed to muster 20 for the show last Saturday evening. But Arthur was unruffled. He would rather play for five people who listen closely – as he did the first night of the tour at a house show – than to a large hall where many aren’t paying attention.

The twenty in attendance were unanimously moved by his songs. He sold several CD’s. He came home with us and played Wii with our 12 year-old son, who decided quickly that Arthur is his favorite among artists that have stayed with us. The next morning we went back to church and our pastor invited him to play a piece for the offertory (“The Master’s Side”). It was deeply moving. Those who hadn’t been there the night before were sorry to have missed it.

Our oldest son had to work Saturday night, so after Sunday lunch Arthur favored him with a mini-session from our big comfy couch.


The impressive thing about Arthur is his integrated life in God. Whether it’s being sad about setbacks and losses, or howling at jokes, or having fun with the chaps around my wife’s taco buffet, all is in God’s hands, in His time. Arthur is nearly two decades my junior, but I have a lot to learn from him. Mainly I need to learn, as apparently he has, to wait for God who, like the peacock, will spread His glory before us in His good time.

Rapture Ridicule

Since "no man knows the day or the hour" (Matthew 24:36), it is highly improbable that the rapture will occur this Saturday, May 21.

Granted, the religious group that has made such a forecast has set itself up for ridicule. But I refuse to join the snickering because I suspect that underneath is a dismissal of the idea of the Lord's return in particular, if not the Christian faith altogether. But the rapture is an event described by the apostle Paul in 1 Thessalonians 4:16-17. And there is nothing in the text that suggests a metaphor. In verse 17 he says the redeemed will be "caught up together" (along with resurrected saints) to meet the Lord in the air. The Greek word for "caught up" is harpazo, which means to "snatch up" in the manner of a bird of prey (raptor).

I've read objections stating that the word "rapture" does not appear in scripture. But the word is simply a latinization of harpazo. The word "trinity" likewise appears nowhere in scripture; yet the vast majority of Christians believe in the Trinity as expressed in the historic creeds because its existence can be deduced from scripture.

The rapture is an event that Paul describes in conjunction with the Second Coming of Christ -- a prophetic expectation affirmed universally by the Church. I won't go into the various eschatological theories on the sequence of prophetic events as held by learned and reputable scholars. That isn't the point. Whether the rapture is foretold at all is not debatable (regardless of how one feels about John Hagee's politics). It is plainly prophesied by the apostle.

Therefore, while I feel embarassment for those who try to predict the timing of the unpredictable, I will not scoff at the Church's blessed hope.