James Torrance (last quote from him I promise - but thanks Glen for the recommendation) sums up a strength and (possible) weakness that I've read in much modern systematic theology (which I have just started reading in the last year):
The God-humanward and human-Godward relationship (movement), both freely given to us in Jesus Christ. When we considered the existential model of worship, we noticed that the God-humanward movement of grace is given to us in Christ. In virtue of it, we are summoned to respond in faith, in decision, in repentance and obedience [isn't this common?]. But the weakness here is that the only human-Godward movement is ours. In other words, it does not do full justice to the meaning of grace, for it short-circuits the vicarious humanity of Christ. Grace does not only mean that in the coming of Jesus Christ, God gives himself in holy love to humanity. It also means the coming of God as man, to do for us as a man what we cannot do for ourselves - to present us in himself through the eternal Spirit to the Father. In other words, the human-Godward movement, in which we are given to participate (as in worship and communion), is given freely and unconditionally.
(p. 53, James B Torrance, Worship, Community and the Triune God of Grace)
There is something important and true in this, and it has connections with Lutheranism's 'universal justification'. But I would like someone to tie this perspective into conversion, regeneration, and the work of the Holy Spirit in believers. In short I feel the wonderfully objective and past nature of our salvation has blossomed, but the subjective and present nature of it has been left undeveloped and the two have not grown together (c.f. Colin Gunton's comments).
I am left wanting balance. Sadly, Pia Desideria while historically interesting does not show how it can be achieved.
Maybe it's helpful to think not only of us in Christ but also of Christ in us.
ReplyDeleteI think Torrance really means it when he says we add our Amen to the Son's prayer to the Father. That is an active participation (wrapped up in passive reception yes, but a genuine active personal response nonetheless).
TF Torrance often draws attention to the three prepositions in that ancient eucharistic prayer that says "in Him, and with Him, and through Him." They'd make a great three point sermon I reckon. But the middle term is still really key - we too respond to the Father, we worship Him *with* the Son.
It's also interesting to think about the three "Abba, Father's" of the NT. First in Gethsemane - Christ prays for us (Mk 14:36). Then in Gal 4:6, the Spirit prays Christ's prayer in us. But then in Rom 8:15, *we* pray Christ's prayer by the Spirit. Genuine personal participation but grounded in the prior indicatives.
The work of the Spirit is first to regenerate/convert me through uniting me to the Son. But this union means that in Christ, through Christ and WITH Christ I participate in living out my gracious adoption .
Thanks for some really great posts recently, and for prayers,
Glen
That is really helpful, thanks Glen. I've been thinking about it for a couple of days and will continue for a while. Rich stuff.
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