THE OPPOSITE OF LEGALISM
Now, it is clear that no one is put right with God by means of the Law, because the scripture says, "Only the person who is put right with through faith shall live." Gal. 3:11, T.E.V.
Ask most any first-year college theology major what is the opposite of legalism, and he will almost certainly answer, "Faith." When pressed a little further about what that might mean, he might explain, "Legalism means depending on the merits of human works; the opposite is to depend on the perfect merits of Jesus Christ."
It seems a good answer; it is one that would be accepted by many Christians from most denominations. Given the choice, which of us wouldn't rather depend upon the perfect and abundant merits of Jesus Christ than upon the miniature and sin-stained "merits" of faulty human attempts at lawkeeping. Certainly Paul wouldn't choose the latter!
But it raises another question. Where do we find in Scripture that the Father requires merit of any kind--ours or Christ's? Where do we read that He is impressed with merit? Do we have any evidence that the human sin problem stems from a lack of merit, to be made up from some other source?
When we turn to Paul's Galatians Epistle, the classic place in Scripture where reliance upon human works is most vigorously scorned, we find a surprising alternative. Paul does not suggest that we go in search of a better source of merit. In Paul's mind, the opposite of legalism is relationship. The alternative to frustrated human performance that attempts to please God is coming into fellowship with a God who is already pleased with us.
The second and third chapters of Galatians are so clear: those who have faith are in touch with eternal life. Faith is not simply reaching out to a larger store of merit; it is a union of the soul with Christ that is so vital and real that Paul can speak of Christ living in us (chap. 2:20). That blended life is lived by faith--that is, by an ongoing friendship with our divine Lord.
Faith involves having confidence in God. And that means trusting a God who is interested in matters more vital than the accumulation of merit. It means responding to One who is extremely interested in our love and loyalty, for He knows that when He is the center of our lives every other good thing comes as a result.
Now, it is clear that no one is put right with God by means of the Law, because the scripture says, "Only the person who is put right with through faith shall live." Gal. 3:11, T.E.V.
Ask most any first-year college theology major what is the opposite of legalism, and he will almost certainly answer, "Faith." When pressed a little further about what that might mean, he might explain, "Legalism means depending on the merits of human works; the opposite is to depend on the perfect merits of Jesus Christ."
It seems a good answer; it is one that would be accepted by many Christians from most denominations. Given the choice, which of us wouldn't rather depend upon the perfect and abundant merits of Jesus Christ than upon the miniature and sin-stained "merits" of faulty human attempts at lawkeeping. Certainly Paul wouldn't choose the latter!
But it raises another question. Where do we find in Scripture that the Father requires merit of any kind--ours or Christ's? Where do we read that He is impressed with merit? Do we have any evidence that the human sin problem stems from a lack of merit, to be made up from some other source?
When we turn to Paul's Galatians Epistle, the classic place in Scripture where reliance upon human works is most vigorously scorned, we find a surprising alternative. Paul does not suggest that we go in search of a better source of merit. In Paul's mind, the opposite of legalism is relationship. The alternative to frustrated human performance that attempts to please God is coming into fellowship with a God who is already pleased with us.
The second and third chapters of Galatians are so clear: those who have faith are in touch with eternal life. Faith is not simply reaching out to a larger store of merit; it is a union of the soul with Christ that is so vital and real that Paul can speak of Christ living in us (chap. 2:20). That blended life is lived by faith--that is, by an ongoing friendship with our divine Lord.
Faith involves having confidence in God. And that means trusting a God who is interested in matters more vital than the accumulation of merit. It means responding to One who is extremely interested in our love and loyalty, for He knows that when He is the center of our lives every other good thing comes as a result.
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