I have lots of people email (instead of comment) me about my various posts here at the blog. Recently I received an email from someone who wondered why I didn’t have a category (in my categories for the blog) designated as “obedience”? I haven’t emailed this person back yet, but I thought before I did that I would respond to this rather interesting observation here at the blog first (it seems fitting for me to do so).
To start with, I do have a category entitled “ethics,” which deals with issues and instances of concrete instantiations of Christian obedience (or disobedience); and then I do deal with Christian obedience in many posts, but they aren’t under a specific category of “obedience,” but instead those can be found under the category of “salvation” (and then a lengthy process of weeding through this posts will ultimately yield results that show I have dealt with questions that are oriented around Christian obedience). But I would like to answer this question with more particularity, and clarity on why my blog does not emphasize this category (as important as it is!). My blog does not emphasize this category (in the way my interlocutor is wondering, I presume) because the way I think of our relation to God in Christ, has Christ in the way; and I mean in the way of you and me (logically, theo-logically). Historically, and classically, Evangelicals (given their hybrided dependence upon Reformed/Covenant theology) have emphasized relation with God through a mode of emphasizing law-keeping conditioned by forensic categories of thought (just read an Evangelical systematic theology if you don’t believe me). And insofar that I have eschewed this classical mode, I have abandoned emphasizing law-keeping (code for ‘obedience’, usually) as the emphasis by which I understood relationship with God, and how I conceive of Christian holiness (or obedience as its subsequent expression). To provide an example of where the Evangelical heritage comes from, theologically, in this regard; let me quote Kim Riddlebarger (a contemporary advocate of Covenant Theology, and member of the White Horse Inn radio broadcast, along with Michael Horton), as he sketches the original and lasting relationship and way that he (and the classically Reformed) think of how God and man (God/world) relate to each other through the Covenant of Works (or Creation):
[A]s redemptive history unfolded, the first Adam—the biological and federal representative of all humanity—failed to do as God commanded under the terms of the covenant of works. The Lord God said to Adam, “You must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Gen. 2:17). This covenant of works or, as some Reformed writers speak of it, the “covenant of creation” lies at the heart of redemptive history. Under its terms God demanded perfect obedience of Adam, who would either obey the terms of the covenant and receive God’s blessing—eternal life in a glorified Eden—or fail to keep the covenant and bring its sanctions down upon himself and all humanity. Adam’s willful act of rebellion did, in fact, bring the curse of death on the entire human race. This covenant of works is never subsequently abrogated in the Scriptures, a point empirically verified when ever death strikes. This covenant also undergirds the biblical teaching that for any of Adam’s fall children to be saved, someone must fulfill all the terms of the covenant without a single infraction in thought, word, or deed (Matt. 5:48; 1 Peter 1:16). [Kim Riddlebarger, A Case for Amillennialism: Understanding The End Times, 47.]
Much could be said in critique of this conception of things (and I have already said much, just check my category “critiquing classical Calvinism”), but in order to not get side-tracked from the point of this post, let me stay particular to my intention. In predictable form (since Covenant theology has Creation preceding Covenant), Riddlebarger allows Creation to condition Covenant instead of seeing Covenant (God’s life of gracious love) conditioning Creation (one serious fall out of this theological ordering is that Jesus becomes conditioned by creation instead of conditioning creation himself as homoousion—I digress!). In other words, when Reformed thinkers like Riddlebarger, and his whole tradition, start theologizing and biblical exegeting they start where Riddlerbarger starts, with Law (or the Covenant of Works/Creation). And yet, as Ray Anderson has highlighted (along with others), what should be understood (first), is that God spoke and created (which is an act of grace as corollary with His overflowing life of Triune love). So what grounds any relation with God, first, is not Law-keeping, but the fact that God spoke (which is grace)! This might seem to be a subtle shift, but it is profound!
Following this shift of emphasis, what becomes primary is not my personal obedience (and Law-keeping), but God’s in Christ for us. As Thomas Torrance has written (as I just quoted this in a post below this one),
[...] Under the gracious impingement of Christ through the Spirit there is a glad spontaneity about the New Testament believer. He is not really concerned to ask questions about ethical practice. He acts before questions can be asked. He is caught up in the overwhelming love of Christ, and is concerned only about doing His will. There is no anxious concern about the past. It is Christ that died! There is no anxious striving toward an ideal. It is Christ that rose again! In Him all the Christian’s hopes are centred. His life is hid with Christ in God. In Him a new order of things has come into being, by which the old is set aside. Everything therefore is seen in Christ, in the light of the end, toward which the whole creation groaneth and travaileth waiting for redemption. The great act of salvation has already taken place in Christ, and has become an eternal indicative. [see full text here].
This does not mean that personal obedience is not important, but it frames it in a way that allows me to keep my eye on Christ instead of first looking at myself (and then reflexively looking at Christ: i.e. reflexive faith], as if I, myself, can somehow be abstracted out of the only true humanity which is Christ’s. So I “seek first His kingdom and righteousness, then all these other things will be added unto me” (and I only seek first, because He first loved (and sought) first that I might love Him, through Him by the Spirit). My relationship with God is not dependent upon my obedience, but Christ’s obedience for me (us); and so this ought to go along ways in illustrating why I don’t have a separate category (apart from Christology) for obedience in my sidebar. Thomas Torrance in his (posthumously published) book Atonement: The Person and Work of Christ really captures the import of this shift and way of framing things from God’s gracious Self directed life for us in contrast to the Legalistic emphasis that the classical Covenant of Works flows from:
(iii) The holiness of the church is its participation through the Spirit in Christ’s holiness
This holiness is actualised in the church through the communion of the Holy Spirit. He only is the Spirit of holiness, he only the Spirit of truth; and therefore it is only through his presence and power in the church that it partakes of the holiness of Jesus Christ. Since the holiness of the church is its participation through the Spirit in Christ’s act of self-consecration for the church, then that is the only holiness, the only hallowing of the church there is. That is the holiness which was actualised in the church when it was baptised with the Holy Spirit at Pentecost and the union of the church with Christ was fulfilled from the side of the church as well as from the side of Christ.
The church is not holy because its members are holy or live virtuous lives, but because through his presence in the Holy Spirit Christ continues to hallow himself in the midst of the church, hallowing the church as his body and the body as his church. Thus the true holiness of the members is not different from this but a participation in it, a participation in the holiness of Christ the head of the church and in the holiness of the church as the body hallowed by Christ. Participation in this holiness however involves for the members of the church a life of holiness, just as it involves a life in Christ, of faith relying upon his faithfulness, of love that lives from the overflow his love, of truth that comes from the leading of the Spirit. Because the church is the body of Christ in which he dwells, the temple of the Holy Spirit in which God is present, its members live the very life of Christ through the Holy Spirit, partaking of and living out the holy life of God. Therefore personal holiness, and all the qualities of the divine life and love found in their lives, are the fruits of the Holy Spirit. [Thomas F. Torrance, Atonement, edited by Robert Walker, 386-87.]
There is a lot to comment on here as well, but I must limit myself. I will just say that it is this reversal of things (i.e. placing the Covenant of Grace [God's life Pre-destined]) from Law to Grace that explains why I don’t have a category explicitly labeled “obedience”. It isn’t because I don’t think Christian obedience is important, it is because I think the gr0und of this emphasis is roundly rooted in Jesus Christ for us (and thus I have a category for Christology instead). It isn’t that I don’t think personal obedience or holiness are important, I do! Instead, it is because I am persuaded that focusing on Christ and God’s Triune life of gracious love, and participating in that from the Spirit’s unioning activity will produce obedience and the life of Christ through the members of our bodies as they are constantly given over to the death of Christ that His life might be made manifest through the mortal members of our body. We obey, only because Jesus obeyed for us first. We don’t obey to ensure that we are one of the elect that God purchased from the mass of “perdituous” humanity; we obey because God loved us first that we might love Him back through the mediating and priestly Spirit anointed humanity of Jesus Christ. It is only through this framing of things that I feel I can live out this exhortation from St. Paul:
It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery. ~Galatians 5:1
Without the freedom of God for us in Christ I live under a burdenouss yoke that really ends up being hell; which, I am pretty sure this is what Jesus came to save us from (ourselves), and for Himself (and His shared life in the Monarchia or God-head). So obey, but only from Christ by the Spirit, not for Christ so you can find God’s approval.