QC and SG accountability (27/4/18)
Selwyn raised the apparent difficulty posed by Phil 2:12-13: are we saved by faith alone? Or by faith and works (as James 2:14ff also seems to suggest)? We affirm that we are indeed saved by faith alone (Rom 4:1ff), but not by a faith that "is alone" (i.e. the faith that truly saves must be manifested in works). This saving faith is living, not "dead". When Paul uses Abraham as the model of saving faith apart from works he goes to Abraham's trust in God's promise in Genesis 15. When James answers the question, "How do we know that we have saving faith?" he goes to Abraham's response to the call to sacrifice Isaac in Genesis 22. So Abraham's obedience was rooted in his saving faith. Phil 2:12-13 does not tell us to work for our salvation. The example of Christ in obedience is held as our example, then we are asked to work out our salvation, i.e. to let saving faith express itself in daily obedience to God's commands. Paul then immediately counterbalances our effort/works with the truth that the Spirit 'works' in us to accomplish what pleases Him - to desire as well as to act, to have motives and behaviours that are in accord with saving faith. So Phil 2 has to do with our sanctification, not with justification.
I said that the Galatian heresy ("Of course you must have faith in Christ to be saved, but you should also have....[insert favourite work here]) is rooted in the lack of assurance that God is already, eternally, unreservedly, 100% on our side. We need no do, and in fact, cannot do anything more to gain His favour. All has been paid for on the Cross of Christ. We must add nothing more to faith in Him. No contribution of works on our part plays a part. So we must not live as though we have to try to get on God's good side. He is always for us. He "will not turn away from doing good" to us (Jer 32:40). He makes all things work for our good (Rom 8:28). We should rejoice in this wonderful privilege and live in assurance instead of insecurity and doubt.
We also talked about the parable of the Pharisee and the tax collector in Luke 18. Does it teach us that shame and guilt are desirable? Jesus explains the point of the parable at the end (most parables only have one point). He says that the humble will be exalted, and vice versa. This gives us an appropriate attitude for one who comes to God for salvation. Then Danielle asked - what is the difference between grief and shame/guilt? Doesn't the latter involve an element of hiding?. QY referred to an excellent point that 2 Cor 7:8-10 refers to godly grief that brings us to God, whereas worldly grief pulls us away from God, makes us hide from His face (c.f. Adam and Eve) and brings death. Of course our emotions can be mixed, but what counts in the end is whether we are driven to God (e.g. Peter) or away from Him (e,g, Judas)
We returned to the pastoral scenario when someone comes to tell us that they want to change church. On one hand, we all agree that as long as one remains in the faith, all will be well. There are indeed times when it may be best for an individual to be planted in a different church context. Daniel noted that it can take courage and conviction to come with this question, because it is often easier to remain than to leave (out of inertia). I said that membership vows count for something, even though they do not have the binding force of marriage vows; yet they represent promises made to be loyal to a congregation, made in public, and therefore should not be set aside without good reason. Sometimes the recollection of the vow can help a confused person decide to stay.
Then we celebrated Qin Ying's birthday!
I said that the Galatian heresy ("Of course you must have faith in Christ to be saved, but you should also have....[insert favourite work here]) is rooted in the lack of assurance that God is already, eternally, unreservedly, 100% on our side. We need no do, and in fact, cannot do anything more to gain His favour. All has been paid for on the Cross of Christ. We must add nothing more to faith in Him. No contribution of works on our part plays a part. So we must not live as though we have to try to get on God's good side. He is always for us. He "will not turn away from doing good" to us (Jer 32:40). He makes all things work for our good (Rom 8:28). We should rejoice in this wonderful privilege and live in assurance instead of insecurity and doubt.
We also talked about the parable of the Pharisee and the tax collector in Luke 18. Does it teach us that shame and guilt are desirable? Jesus explains the point of the parable at the end (most parables only have one point). He says that the humble will be exalted, and vice versa. This gives us an appropriate attitude for one who comes to God for salvation. Then Danielle asked - what is the difference between grief and shame/guilt? Doesn't the latter involve an element of hiding?. QY referred to an excellent point that 2 Cor 7:8-10 refers to godly grief that brings us to God, whereas worldly grief pulls us away from God, makes us hide from His face (c.f. Adam and Eve) and brings death. Of course our emotions can be mixed, but what counts in the end is whether we are driven to God (e.g. Peter) or away from Him (e,g, Judas)
We returned to the pastoral scenario when someone comes to tell us that they want to change church. On one hand, we all agree that as long as one remains in the faith, all will be well. There are indeed times when it may be best for an individual to be planted in a different church context. Daniel noted that it can take courage and conviction to come with this question, because it is often easier to remain than to leave (out of inertia). I said that membership vows count for something, even though they do not have the binding force of marriage vows; yet they represent promises made to be loyal to a congregation, made in public, and therefore should not be set aside without good reason. Sometimes the recollection of the vow can help a confused person decide to stay.
Then we celebrated Qin Ying's birthday!
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