{"id":1080,"date":"1997-09-28T22:42:08","date_gmt":"1997-09-28T22:42:08","guid":{"rendered":"http:\/\/aletheiabaptistministries.org\/Blog\/september-qthe-middle-road-of-discipleshipq\/"},"modified":"2014-02-02T08:15:15","modified_gmt":"2014-02-02T08:15:15","slug":"september-qthe-middle-road-of-discipleshipq","status":"publish","type":"post","link":"https:\/\/aletheiabaptistministries.org\/Blog\/september-qthe-middle-road-of-discipleshipq\/","title":{"rendered":"The Middle Road Of Discipleship"},"content":{"rendered":"
\n

Our union with Christ means a separation from the domination of the sin nature because of its crucifixion.\u00a0 But it also means a resurrection to newness of living (Rom. 6:4).\u00a0 Throughout this section not only is death taught but also our resurrection.\u00a0 The truth includes not only the fact of separation from the old but also the all-important association with the new, the risen life of Christ.\u00a0 It is mentioned in every verse in Romans 6:4-10. Union with Christ, therefore, not only breaks the power of the old capacity, but it also associates us with Him who gives the power to live according to the new capacity.<\/span><\/p>\n

Charles Ryrie1<\/sup><\/p>\n<\/blockquote>\n

 <\/p>\n

It often seems simplistic to advocate the middle ground between two points of view but it is also true that we easily and often gravitate to one of two extremes.\u00a0 Sometimes the right (not easy<\/em>) answer is the simple one especially in matters of Christian deportment.\u00a0 Francois Fenelon, in the 15th century wrote,\u00a0 \u201cDwelling too much upon self produces in weak minds useless scruples and superstition, and in stronger minds a presumptuous wisdom.\u201d2<\/sup> Our strongest foe in living the Christian life is the indulgence of our own selfishness.\u00a0 It is easier\u00a0 to call selfishness piety and go on than to seek a higher motive for our actions.<\/p>\n

In my own life of being in church as well as in the ministry, I have watched the ongoing battle between legalism and license, between those who see the secret to Christian living in the striving to uphold a system and those who strive to be free of any restraint.\u00a0 I think because we realize that the truth must be somewhere in between, seldom do any of us claim either extreme position.\u00a0 But the fact is, we are often in one or both of these positions.<\/p>\n

There are times when we strive and work for a pious life out of legalistic selfishness. <\/strong> It is actually easier to be given a list of actions the performing of which constitutes holiness.\u00a0 This was a Colossian problem, \u201cWhy are you subject to ordinances, after the commandments and doctrines of men? Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the gody; not in any honour to the satisfying of the flesh\u201d (Col 2:20-23).\u00a0 This was also a Cretian problem.\u00a0 The law keepers were \u201cvain talkers and deceivers\u201d (Tit 1:10), who gave heed \u201cTo Jewish fables, and commandments of men\u201d (vs 14).\u00a0 Sadly, \u201cThey profess that they know God; but in works (the system itself) they deny him\u201d (vs 16).<\/p>\n

I think the historical phenomenon of the Monastic system is a unique illustration of the weakness and failure to achieve holiness through human effort.\u00a0 G.K. Chesterton, a Catholic himself, defends the system by saying, \u201cSo far from being a revival of paganism, the Franciscan renascence was a sort of fresh start and first awakening after a forgetfulness of paganism.\u201d3<\/sup> But the fact is, such a fresh start was only achieved by the first generation who retreated to monastic life out of true pietism.\u00a0 The next generation came because they wanted the same recognition of pietism that their founders gained.\u00a0 And so, even though the system of self-denying rules remained the same, it quickly became only a means to a selfish end, a way to gain recognition for piety, which is not piety at all.<\/p>\n

John Armstrong calls this sort of thing, \u201ca new form of legalism.\u00a0 It is a modern moralism without Christ and the cross.\u201d4<\/sup> We can perform even the most biblical of functions selfishly and therefore gain nothing in holiness.\u00a0 We can pray to God while wondering how well we are doing.\u00a0 We can sing \u201cAmazing Grace\u201d to be heard of men.\u00a0 We can give our money to missions in order to get a blessing from God.\u00a0 It is all selfishness.<\/p>\n

There are times when we insist on personal liberties out of licentious selfishness.<\/strong> What some call a freedom in grace is nothing more than the flip side to legalistic selfishness.\u00a0 In his great chapter on Christian works, James says we will be judged by the law of liberty, that is, held eternally accountable (Jas 2:12).\u00a0 Peter warns not to use liberty \u201cfor a cloke of maliciousness\u201d (1 Pet 2:16), and not to follow those who \u201cwhile they promise them liberty, they themselves are the servants of corruption\u201d (2 Pet 2:19).\u00a0 If we have been crucified with Christ, are we not raised to a new holy life which is in antipathy to the world?\u00a0 Why, other than selfishness, would we want to be free to every indulgence?<\/p>\n

There is also a unique illustration of this problem in Luther\u2019s theology and that of his followers.\u00a0 Luther had found the riches of God\u2019s grace and its unconditional forgiveness, so unlike the Augustinian order in which he had labored.\u00a0 As Bonhoeffer records, that grace for Luther was costly and would demand the price of his life.\u00a0 \u201cYet the outcome of the Reformation was the victory, not of Luther\u2019s perception of grace in all its purity and costliness, but of the vigilant religious instinct of man for the place where grace is to be obtained at the cheapest price.\u00a0 All that was needed was a subtle and almost imperceptible change of emphasis, and the damage was done.\u201d<\/p>\n

Paul asked the \u201cservants of righteousness,\u201d \u201cWhat fruit had ye then in those things whereof ye are now ashamed?\u201d (Rom 6:21).\u00a0 Somehow, licentious grace has forgotten to be ashamed.\u00a0 We relish to be free to miss church.\u00a0 We dress down not up when there are no expectations.\u00a0 We indulge rather than abstain at almost every turn.<\/p>\n

The middle ground between these two pitiful valleys of selfishness is the higher ground.<\/strong> In our lives we might call this middle ground between absolute law and unrestrained freedom, manners\u2014 that self-effacing action of doing right when no one makes us, just because it is right.\u00a0 Manners go against every selfish bone in our being.\u00a0 And so do religious manners!\u00a0 We must not practice holiness because the law demands it of us, nor ignore holiness because we are free to do so.\u00a0 Holiness is that self-effacing servanthood whereby we identify with Christ\u2019s cross.\u00a0 There is no selfishness in it.\u00a0 There are no rewards nor applause in this life.\u00a0 John Bunyan said, \u201cWere it not for the cross, where we have one professor we should have twenty; but this cross, that is it which spoileth all.\u201d6<\/sup> Yes, because if we could only pander to selfishness, whether by legalism or license, people would flock to us.<\/p>\n

When once the great Puritan, John Owen heard Bunyan speak in Zoar Chapel, King Charles \u201cexpressed wonder that a man of his learning could bear to listen to the \u2018prate\u2019 of a tinker, [Owen] answered, that he would gladly give all his learning for this tinker\u2019s power.\u201d7<\/sup> \u201cFor though he was crucified through weakness, yet he liveth by the power of God.\u00a0 For we also are weak in him, but we shall live with him by the power of God toward you\u201d (2 Cor 13:4).<\/p>\n

<\/div>\n

\n

Notes:<\/address>\n
1. Charles Ryrie, Balancing The Christian Life<\/em> (Chicago:\u00a0 Moody Press, 1994) 57-58.<\/address>\n
2. Francois Fenelon, \u201cSimplicity and Greatness\u201d Orations, Homer To McKinley,<\/em> IV (NY: Collier, 1902) 1639.<\/address>\n
3. G.K. Chesterton, St Francis of Assisi<\/em> (New York: Image Books, 1990) 91.<\/address>\n
4. John Armstrong, The Coming Evangelical Crisis<\/em> (Chicago:\u00a0 Moody Press, 1996) 23.<\/address>\n
5. Dietrich Bonhoeffer, The Cost of Discipleship<\/em> (New York:\u00a0 Touchstone Books, 1995) 49.<\/address>\n
6. John Bunyan, \u201cThe Heavenly Footmen\u201d Orations<\/em>, 1590.<\/address>\n
7. Thomas Armitage, The History Of The Baptists,<\/em>I (Minneapolis: Klock Publishing, 1976) 479.<\/address>\n","protected":false},"excerpt":{"rendered":"

Our union with Christ means a separation from the domination of the sin nature because of its crucifixion.\u00a0 But it also means a resurrection to newness of living (Rom. 6:4).\u00a0 Throughout this section not only is death taught but also our resurrection.\u00a0 The truth includes not only the fact of separation from the old but […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","footnotes":""},"categories":[123],"tags":[167,164],"class_list":["post-1080","post","type-post","status-publish","format-standard","hentry","category-articles","tag-christian-living-cross-discipleship","tag-legalism-license-liberty"],"yoast_head":"\nThe Middle Road Of Discipleship - Aletheia Baptist Ministries<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/aletheiabaptistministries.org\/Blog\/september-qthe-middle-road-of-discipleshipq\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Middle Road Of Discipleship - 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