All That Glitters is Not Gold

I've been informed by reliable sources that my blog is lonely. I've decided to come cheer it up ;-). So. . . I'm back from Kentucky, Indiana, and Tennessee, where I had a marvelous time with family and friends. Maybe I'll write a bit more on that later. I have a few pictures to post. Any wishful thoughts about writing some interesting Christmas posts seemed to vanish much like the last few weeks vanished in the blink of an eye. Ah well.

For now, though, I thought I'd muse on a few interesting things I pulled from my recent reading of Ben-Hur. I have about three different Ben-Hur-related posts swirling in my head. It's a good book, by the way. Read it!!! I've already waxed eloquent(?) on the Grove of Daphne, and some interesting observations I pulled from that chapter. I wasn't done with my musings on the Grove of Daphne, though. There was one other interesting scene in the Grove that caught my particular interest.

As Judah continues walking through the Grove, awestruck by the beauty around him, he succumbs to the lure of the Grove and begins to be drawn in by its power. He wonders how anything so beautiful could be wrong, and he understands how the Grove lures thousands into her service every year. It's mesmerizing and peaceful, and it must be. . . good? As he is walking tranfixed and caught under Daphne's power, he comes upon a statue of Daphne within the Grove:

He . . . came next to a grove luxuriant, in the heart of the vale at the point where it would be most attractive to the observing eye. As it came close to the path he was travelling, there was a seduction in its shade, and through the foliage he caught the shining of what appeared a pretentious statue; so he turned aside, and entered the cool retreat.

The grass was fresh and clean. The trees did not crowd each other; and they were of every kind native to the East, blended well with strangers adopted from far quarters; here grouped in exclusive companionship palm-trees plumed like queens; there sycamores, overtopping laurels of darker foliage; and evergreen oaks rising verdantly, with cedars vast enough to be kings of Lebanon; and mulberries; and terebinths so beautiful it is not hyperbole to speak of them as blown from the orchards of Paradise.

The statue proved to be a Daphne of wondrous beauty. Hardly, however, had he time to more than glance at her face: at the base of the pedestal a girl and a youth were lying upon a tiger's skin asleep in each other's arms; close by them the implements of their service - his axe and sickle, her basket - flung carelessly upon a heap of fading roses.

The exposure startled him. Back in the hush of the perfumed thicket he discovered, as he thought, that the charm of the great Grove was peace without fear, and almost yielded to it; now, in this sleep in the day's broad glare - this sleep at the feet of Daphne - he read a further chapter to which only the vaguest allusion is sufferable. The law of the place was Love, but Love without Law.

And this was the sweet peace of Daphne!

Perhaps I get strange thrills while reading that most other people do not experience, but this scene actually sent chills down my spine! It is most effective if read in full context, as Judah first walks through the Grove, becomes dazily drawn into its lure, and then suddenly comes upon such a startling scene and reflection. It is masterfully written, to say the least. Lew Wallace has a skilled way of weaving strong themes throughout the text of the book, in fact.

And it really communicates an important idea much better than a theological treatise possibly could. We learn through the eyes of Ben-Hur, just what a Love without Law looks like. We wonder, with Ben-Hur, how anything so beautiful as the Grove could be wrong, and then we are startled when we come upon an unexpected mole on the perceived perfection of the Grove.

Beauty (at least perceived beauty) does not mean purity, and calm is often not true peace. And this picture in the Grove communicates this beautifully! If only we as Christians could remember this, and truly internalize this! Man (myself included) is so prone to look on the outside to judge something, or to assess something based on circumstances. Something is "beautiful," so it must be good. Right?

But yet, we must remember that Satan often appears as an angel of light, and wolves love to appear in sheep's clothing. Satan's schemes are subtle, and he rarely labels impurities with a blinking neon sign that says "SIN." He's much more clever than that! Think of the serpent in the Garden of Eden. He coaxed Eve, he sweet-talked her, he lured her. And she took the bait!

Now, I hope it is obvious that I'm not saying beauty is therefore to be mistrusted. A cursory glance at my previous post on the Grove should banish any such inklings! My point is only this: all that glitters is not gold. Outward "beauty" does not mean inner, true beauty. So how do we discover what is true gold? Through the usual means of grace: prayer, reading and hearing the Word, the sacraments, and Christian fellowship.

Philippians, chapter 4, certainly gives a good set of guidelines for discerning gold from pyrite:

Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.

On Causation (and law and grace)

I've decided that a basic tutorial in causation should be included in any complete theological education. And this isn't just a ploy to work logic and geometry into religion, although certainly those two subjects are void of meaning without theology. But theology also requires causation to be properly understood. Logic requires a God of order behind it, but the study of the God of order also requires logic, specifically causation.

More particularly, I'm thinking of the relationship between law and grace, as outlined in the scriptures. The law has three purposes: (1) through the magistrate, the law works to restrain sin; (2) as a mirror, the law shows us our sin and need of a Savior; (3) finally, the law guides believers in holy living. (If anyone comes up with an "m" term for the third purpose, let me know. . . )

Notice that none of the three purposes is to save us from our sin. The law does not save; rather, it condemns. The second purpose is to drive us to salvation, yes, but it is not our actual salvation. It is to show us that we can't save ourselves through works. The message of the law and all of scripture is that man cannot save himself through his works.

But then, I would also submit that faith, without works (of the law), is dead. Heretic! one might scream. Legalistic, works-oriented salvationist, Phariseeical - pick your favorite adjective. I could also be accused of abandoning three of the five solas of the reformation, namely that we are saved by grace alone, by Christ's work alone, by faith alone.

But of course, no one is going to actually call me a heretic for saying that faith without works is dead, because I carefully chose an exact quote of scripture, as most (or all) of you probably noticed :-). And yes, I know that a text without a context is a pretext, so really I have shown nothing with one little scripture reference. So take a look at the verse in context. First look at the surrounding verses, then the whole chapter (James 2), then all of the Epistle of James. One can easily see that this little statement "faith without works is dead" is far from an isolated statement. Hmm.

We are graciously saved by faith alone - just to reiterate Sola Gratia and Sola Fide :). For it is by grace you have been saved, through faith - not by works that any man can boast. But now I'm going to make a statement that is strange. We are saved through works. Yep, that's right. I'm advocating a works-oriented salvation. But, I quickly clarify, those works are not our own. Our salvation is accomplished by Christ's work on the cross, and we are given righteousness based on the perfect life that He lived on earth. So we are saved Solus Christus - by Christ's works alone. I hope that clarifies my standing (and more importantly, scripture's standing) on those three solas :).

But I would still submit that faith without works is dead. The key to understanding how the above three solas mesh with James' statement is to first understand causation.

For example, eating 10 chocolate bars in one sitting will cause a stomache ache. To put symbolically, let E = eating 10 chocolate bars, and S = stomache ache. Simply, E ==> S, or read as "E implies S." In other words, if someone eats 10 chocolate bars in one sitting, they will necessarily get a stomachache.

Let's say Mary ate 10 chocolate bars in one sitting. Well, then we can conclude that she got a stomache ache. This is called Modus Ponens, and is the most basic of logical arguments.

E ==> S
E.
Therefore S.

But let's say that George has a stomache ache. Do we know for certain that he ate 10 chocolate bars in one sitting? No, certainly not. He may have eaten 10 ice cream bars in one sitting, or perhaps he is just feeling ill for no dietary reason. The arrow in the symbolic statement E ==> S shows us that E implies S, and not necessarily vice-versa.

But what if Susie does not have a stomach ache? Can we make any conclusions. Well, yes, actually. If Susie had eaten 10 chocolate bars in one sitting, she would have had a stomache ache, so the fact that she does not have a stomache ache shows that she did not just eat 10 chocolate bars in one sitting. This is known as Modus Tollens.

E ==> S
Not S.
Therefore, not E.

How does this relate to theology, law and grace, and faith and works? Well, look at the following causal relationship:

faith ==> works

True faith results in good works, as is outlined in scripture. See James 1:27 or I John 2:3 or all of Romans 6, for just a few examples. When our salvation is accomplished in Christ, we die to sin and are made alive in Christ. We become slaves of righteousness. Our faith, if it is true faith, will produce good works.

Now, let's look at a Modus Tollens rendering of the above causal relationship:

faith ==> works
No works.
Therefore, no faith.

Aha! Notice the above does not say that works causes faith or works causes salvation. Rather, it says that faith (by which we are saved) produces works, and since works are absent, so is faith.

Therefore, law and grace are intertwined in that the Gospel of Grace, when rightly received, transforms our wills as we want to do works of the law. The works do not save us, but are a consequence of our salvation. Therefore, it now makes sense to say that faith without works is dead, for true faith does not exist without works.

A quote by Luther (who, of all people, certainly wrestled with this issue!) seems appropriate here: We are not saved by works; but if there be no works, there must be something amiss with faith.

A certain cure for insomnia would be to read my past writings on law, grace, and works:

Under Grace
Under Grace, Part II
Under Grace, Part III
Reflections on Sanctification
The Balance Beam
A Good Quote on the Law
The Middle Way, Age Segregation, and A Bit of Irony
Dirty Hands
The Gospel of Grace