Pope Francis made headlines recently for mandating a different translation of the Lord’s Prayer into modern languages. He is urging Roman Catholics to switch from the traditional phrasing “Lead us not into temptation” to a new version “Let us not enter into temptation.” Note that he was not suggesting changing the text of Scripture or what Jesus said; he was merely arguing that this prayer has been mistranslated into the languages with which we today are familiar. Yet casting this as a translation issue is to misrepresent the theological basis for the objection and how it functions. (more…)
I am having an argument with a Christian friend. He asserts that I am a Presbyterian. I assert that I am not. He is not insulting me; he himself is a Presbyterian (on that we both agree). His argument about my being Presbyterian is very simple: I am a member of a church, that church is Presbyterian, therefore I am a Presbyterian. My argument is somewhat more complex. (more…)
One of the thornier question in ecclesiology is the question of boundaries: who gets included and who gets excluded? If you’re reading this hoping that I will conclusively resolve the issue in a “basic ecclesiology” series, you will be disappointed.
No, the starting point for my discussion of inclusion and exclusion is the apostle Paul’s advice to a younger minister of Christ, Timothy. After reminding him of the salvation available in Jesus, Paul continued (2 Timothy 2:14-19):
Keep reminding God’s people of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen. Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. Nevertheless, God’s solid foundation stands firm, sealed with this inscription: “The Lord knows those who are his,” and, “Everyone who confesses the name of the Lord must turn away from wickedness.”
One doctrinal formula which Calvinists bandy about and non-Calvinists like to mock is “once saved, always saved.” Like almost all doctrinal formulas, this one is shorthand for a longer assertion. It’s easy to expand it to “once a person has been saved, that person cannot lose his or her salvation.” But that formulation still presumes that we know what we’re talking about when we say someone “is saved.” Although this language is often used, especially among American evangelicals since the 19th C, I don’t think “saved” can meaningfully be used as an adjective as it always is, or even as an absolute verb (i.e. a verb without additional specification of the predicate). Now, some folks who know their Bibles really well will immediately point out that the apostles used the word “saved” in various contexts without adding additional specification (Eph 2:5 and 8 come to mind). But we must always ask, in every context, “What is the subject of the sentence saved from?”
Since the notion of “once saved, always saved” has come up recently in a few places, I thought I would re-post here an (edited) email I wrote back in 2010 in answer to a question from a friend. First, his question:
What does it mean to be “saved”? Is it a once-and-for-all thing, or a lifelong process, or what? A fellow who grows up a believer and manifests all the signs of a Christian and then in, say, his late teens turns away from the faith: is he saved?