Salvation and Damnation, Part III   2 comments

Above:  Nicodemus Coming to Jesus, by Henry Ossawa Turner

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Amos 7:1-17 or Proverbs 8:1-21

Psalm 118:14-29

1 Timothy 5:1-16

John 3:1-21

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Divine judgment and mercy exist in balance in the Old and New Testaments.  They find balance in Jesus in John 3.  Those who reject the light condemn themselves to the darkness.  God sends nobody to Hell.  All who go there send themselves.  We read of the impending doom of the northern Kingdom of Israel in Amos 7.  In that passage, we also read that God is in judgment mode.

Proverbs 8 speaks of divine wisdom.  That is the wisdom, the persistent, collective rejection which led to the pronouncement of divine judgment in Amos 7.  The word of God that Amos proclaimed was treasonous, according to authorities in the Kingdom of Israel.  That word of God condemned the leaders who labeled that truth as treason.  The Assyrians arrived in force, right on schedule, though.  The truth was not treason.

The reading from 1 Timothy 5 speaks to divinely-mandated ethics.  The passage also contains some culturally-specific elements that may be irrelevant to your context, O reader.  May we not become distracted by those culturally-specific details.  The timeless principle is mutuality:  We are res[pmsob;e to and for each other.  In that timeless context, individual and collective responsibility also exist in balance.

I admit without apology that I am pedantic.  My pedantry extends to theology.  In the Gospel of John, eternal life is knowing God via Jesus (John 17:3).  Within the Johannine context, as in John 3:16, therefore, there is no eternity apart from God–Jesus, to be precise.  In other words, eternal life and the afterlife are not synonyms in Johannine theology.  “Eternal” describes the quality of life, not the length thereof.  I am a generally Johannine Christian, so I understand “eternal life” according to the definition in John 17:3.  Nevertheless, outside of the Johannine tradition in the New Testament, the meaning of “eternal” is “everlasting.”

I am not shy about saying and writing openly what I really think:  I remain unconvinced that my Jewish elder brothers and sisters in faith are doomed to go to Hell.  No, I affirm that their covenant remains in effect.  According to Covenantal Nomism, consistently and unrepentantly disregarding the ethical obligations of the Law of Moses causes one to drop out of the covenant.  Salvation comes via grace, but damnation comes via works.

The more I age and move away from reflexively Reformation-influenced theology, the more comfortable I become embracing the relationship among faith, works, salvation, and damnation in both Testaments.  God cares deeply about how people treat each other, the Bible tells us.  We mere mortals may deceive ourselves and each other.  We cannot, however, pull the proverbial wool over God’s equally proverbial eyes.  Our creeds become evident in our deeds.

Nevertheless, may we avoid the trap of thinking that we deserve salvation.  That remains a gift.  All who receive it may experience a degree of shock when they realize who else has received it.  So be it.

KENNETH RANDOLPH TAYLOR

JANUARY 1, 2021 COMMON ERA

THE EIGHTH DAY OF CHRISTMAS

THE FEAST OF THE HOLY NAME OF JESUS

THE WORLD DAY OF PEACE

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Adapted from these posts:

https://adventchristmasepiphany.wordpress.com/2021/01/01/devotion-for-the-sixth-sunday-after-the-epiphany-year-d-humes/

https://ordinarytimedevotions.wordpress.com/2021/01/01/devotion-for-proper-4-year-d-humes/

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