Once Saved, Always Saved

Once Saved, Always Saved

By

John E. Shaffett

            William Lynch asserts, “Magical or instantaneous methods of getting at God are marked by a hatred and fear of human time and the full human process” (Lynch, 77). To further clarify, he states, “because of this hatred of time they wish to use but a single, special moment of it, one that by some strange, inexplicable ‘trick’ will lead them to full glory” (Lynch, 77). Some evangelicals believe in the idea of once saved, always saved. They believe in an instantaneous new birth when they believe in Christ, and they believe at this moment they are completely saved. In addition, they believe that the only reason that they are not immediately lifted into glory is that they can save others. This belief seems to indicate magical thinking and a hatred of time. In contrast, Ignatius Loyola and his spiritual exercises presents a completely different relationship to time. Lynch states, “An analysis of his method will show in detail that, as a seeker of God, he is completely devoted to the time process and completely to its definite actuality, no matter what it is at each particular moment” (Lynch, 78). Loyola’s Catholic theology teaches that the journey of the soul to God is through time and the particular. The last part of the essay will apply the two views to literary criticism.

            Lynch states that there are “basically two contrary and hostile positions now held by the contemporary imagination regarding time” (Lynch, 50). One position thinks of time as something individuals need to escape from because it does not lead to “insight, beauty, God, peace, nor to anything else” (50). One can see how time is related to the body, the particular, and the finite. To get to the eternal, God, one must leave time or the body. The alternative view thinks of time as “nothing but ourselves, as we move without pause through all the phases and stages of our lives” (Lynch, 51). One view focuses on escaping time to reach the eternal; in contrast, the other view reaches the eternal through the temporal. These two views are related to the once saved, always saved doctrine and Loyola’s spiritual exercises. The once saved, always saved doctrine emphasizes a one time experience where the person is completely saved. There are no stages to go through. It does not seem to accept the gradual process of salvation. For example, physically, humans go through different stages of development: birth, childhood, youth, young adult, middle adult, old age, and death. The once saved, always saved doctrine does not see the believer going through these stages spiritually, but being completely saved in an immediate experience. In contrast, Loyola’s exercises and Catholic theology presents salvation as a life-long process in which believers go through various stages on their journey to God.

The hostile view to time seems to be also hostile to the temporal, the body, and this world. This thinking affects the way this believer practices moral criticism. For example, some evangelicals want to read only “pure literature.” The type of literature that does not have the messiness of sin in it. Instead, it is geared to having the character make a one-time decision of faith. James Vanden Bosch asserts, “There is also the potential irony of the moral or theological critic keenly alert for blasphemy or heresy in literature but willing to view third-rate ‘Christian” literature, hymns, and essays as acceptable. And there is the odd irony of Christian critics who know, intellectually and doctrinally, that ours is a corrupt and corrupting culture , but who don’t like literature to take a prophetic stance against our materialism, our higher consumerism, our debased taste, our vulgarity” (64). Bosch’s description identifies a good portion of the popular Christian literature consumed by evangelicals. A second point is that these same believers believe there must be a moral or message in the literature. They do not understand Flannery O’Connor’s point that the whole work is the message. In contrast, the Jesuit view would affirm the humanness in literature. It would not argue that “pure literature” is great literature.

Christians and the Imagination

There is an art series being produced by an artist at my school. It is called the Glory of God Collection. The collection contains some beautiful paintings. The artist of the collection is an excellent artist. Eventually, the artist plans to add commentary on the paintings to tell viewers what they mean. The idea of adding commentary to the paintings puzzles me. Why does the artist think he needs to interpret the paintings for the people? Recently, I heard a musician explain her lyrics on NPR. The host asked her what was her intended meaning for one of her songs? She was reluctant to tell the host because she thought that different people would interpret her music differently. A third example of our topic is how some Christians want to interpret everything in the Bible literally. This essay will try to engage these experiences by interacting with this week’s readings.

            The first reading came from William Lynch’s Christ and Apollo. The first characteristic of the imagination is its connection to the particular. Lynch asserts, “No matter what form the vision takes, however, or what its final goal--whether that be beauty, or insight, or peace, or tranquility, or God--the heart, substance, and center of the human imagination, as of human life, must lie in the particular and limited image or thing” (Lynch, 11). You must start below to get to the above. This is an example of the descent and the ascent. The path to the truth for the imagination is through images. Lynch tells of some wrong ways to get to the universal through the particular. Two of these ways are barely touching it to “produce the mystical vision” (16). Another is to touch lightly the particular to get to the self; to create particular feelings in the self. Lynch’s own position “pictures the imagination as following a narrow, direct path through the finite” (21). This is a description of the descent of the imagination which “also shoots up into insight” (21). Lynch asks how the literal and transcendent can be brought into harmony. His answer is that the reader should “discover symbols . . . [that] can make the imagination rise indeed, and keep all the tang and density of that actuality into which the imagination descends” (30). A good example of this would be Augustine’s principles of interpretation. He believed that Scripture had both literal and figurative meanings.

            The second reading was “Formalist and Archetypal Criticism” by Leland Ryken. He states that formalist theory “seeks to define the distinctive knowledge that literature and the arts express” (Ryken, 3). Is it scientific, historical, or some other truth? We might call it poetic truth. Formalist critics argue that literature “does not primarily convey ideas or scientific facts but instead embodies the very quality of human experience. Literature does not tell us about reality but recreated by various techniques of concretion” (4). Literature shows us through particular images. This is similar to what Anthony Esolen describes in his interview with Ken Myers. Esolen described how ironies time, power, and love characterizes the Christian faith and the Bible. First, time is not neutral. The particularity of time intersects with divine providence. The author of time can work in all kinds of turns and surprises. Another irony of Scripture is the irony of power. The incarnate Son of God comes as a servant and he suffers crucifixion at the hands of men, but it is through the life, death, burial, resurrection, and ascension that people are redeemed. The incarnation of the Son of God is a particular example of the intersection of the temporal and the eternal. Lynch notes, “St. Paul seems to attribute the ascension of Christ into heaven causally to His descent into the earth, and generally we ourselves will be stressing the great fact of Christology, that Christ moved down into all the realities of man to get to His father” (23). Christ comes down to redeem creation and rises for their justification. In addition, the incarnation shows both temporal man and eternal God existing in the same being. Third, is the irony of love. The continual witness of Scriptures is that God is love. He comes to earth not as a ruler, but as an innocent baby. God is unlike the Greek gods and Allah because He love his creation and He wants them to love Him in return.

            Each of these readings provides possible ways to engage our three examples. First, is the example of the artist who adds commentary to his paintings. Is this a good thing or is this a bad thing? Ryken states that the “Christian tradition has long held that truth comes to us in the image as well as the concept” (13). We could say that the image is the painting and the commentary is the concept. It seems we have two expressions here. One is the painting and the other is the commentary. It seems best to keep these expressions separate. Second, the musician’s words seem to answer our first example too. She says that people come away with different interpretations from her music. It seems adding commentary to the painting is forcing its view on the viewer. The last example is the experience of Christian believers forcing a literal interpretation on all parts of the Bible. Augustine instructs us not to interpret the literal figuratively and not to interpret the figurative literally. In addition, he seems to argue that the same passage can have both a literal and figurative meaning. It would be good to remember that Ryken stated that the Bible communicates through images and concepts. We must not confuse the two. 

Christian Hermeneutical Reading

A Christian Hermeneutical Reading

By

John E. Shaffett

            Hermeneutical thinking was changed in the twentieth-century because of the failure of Romantic Hermeneutics (Lundin, Hermeneutics, 157). Romantic hermeneutics argued that to interpret a book, “we are facing a creative projection of truth that has arisen from within another human being. In understanding that creation, we cannot rely on our membership in a community or tradition to mediate its unique truth to us” (Lundin, 155). Basically, we need the “see the world” through the author’s eyes. Much of this theory was influenced by Rene Descartes who believed that to get “at the truth of things” required the thinker to set “aside all of his preconceptions about God, the world, and the self” (Lundin,158). This Cartesian tradition would be challenged by Martin Heidegger. He questioned Descartes’ claim “about our ability to cast aside our pre-understanding as we search for knowledge” (Lundin, 159).  He asserted that there was “no such thing as direct, unmediated perception. All of our judgements of things are informed by prior conceptions we hold” (Lundin, 159). This is the famous hermeneutical circle. Stanley Fish argued, “the text is accessible only through their interpretations of it, which determine what they see in the text” (Walhout, 274). In other words, the text is not separate from the reader’s personal beliefs. He does not see what is plainly there. The reader cannot understand or interpret without using his pre-understanding. Therefore, there is no escaping the fact that the reader is interpreting from some tradition. Since everyone reads or interprets from prejudices, according to Gadamer, what is the Christian reader to do? The reader should test their interpretation by the written text. Gadamer thought of understanding as a “form of dialogue in which the horizon of our prejudices is fused with that of the text we are reading or the individual with whom we are conversing, as we both attend to the object or truth in question” (162). For example, the author has certain ideas about a particular subject that he puts in a book. The reader has certain ideas and beliefs about the subject already. The reading of the book is a dynamic interaction between the reader and the book, a fusion of understanding. Different readers might draw different conclusions from the same book. What are the implications of the changes brought about by Heidegger and his followers for a Christian Hermeneutical reading?

            One implication is that there are more than “one legitimate way to read a text” (Lundin, 165).  Saint Augustine is an example of a person who practiced Christian hermeneutical reading. He thought that rival interpretations of a text could be true. Second, he believed there could be multiple meanings in a text. Augustine’s criteria required that each interpretation of Scripture should cultivate love of God and love of neighbor. He taught that certain virtues contributed to good interpretation and practicing charity in reading could develop particular virtues. For example, in his steps to wisdom, he names virtues like fear, piety, knowledge, and so on. Walhout thinks a Christian hermeneutical theory would seek to “discover what kind of critical practice advances shalom” (Walhout, 290). Shalom is human flourishing. A Christian hermeneutical theory would “recognize the role of the Christian virtues in critical orthopraxis” (290). For example, what does it mean to interpret a text with charity and justice? The work of Gadamer and others in his tradition can help Christians develop a Christian hermeneutic of reading from their own Christian tradition.

A Christ-Centered Education

Dean Brackley, "Higher Standards" in A Jesuit Education Reader edited by George W. Traub. Chicago: Loyola Press, 2008.

I have been reading A Jesuit Education Reader for a few weeks now and enjoying it. I read this essay this morning and I thought I might share some of its ideas. The author is talking about Jesuit/Catholic Education, but it can be applied to all Christian Education. Basically, the author states that we should pursue excellence in all areas: academic, spiritual, and moral. It is a shame that we usually have one without the others. We usually have a emphasis on academics or the spiritual life, not both. Why not pursue all three? Visiting Spring Hill College, we were told that Jesuits believed in Holistic education: educating the mind, soul, and the body.

First, the Christian college/university "should strive to understand the real world" (190). Ignacio Ellacuria, a Jesuit educator who was murdered in El Salvador "used to insist that reality is the primary object of study" (190). Jesuits believe that we cannot promote the faith or serve the faith without promoting justice for all. This has been a weakness from some evangelicals who believe you can separate preaching the gospel from working for social justice. Students should not graduate from college with little knowledge of the poor, the oppressed, homelessness, and their country's frequent wars. Many Americans are quite ignorant of "vital political issues;" not being able to distinguish between accurate news and fake news.

Second, the Christian college should "focus on the big questions" (190). Wisdom, not information, is the goal of education. Of course, we need to study "obscure insects and obscure authors and master the periodical table of elements" (190). But let us study about the meaning of life and what give life meaning. Let us study about truth, goodness, beauty, and God. "Let the most important questions structure learning--questions about the drama of life and death, about justice, and liberation, good and evil, grace and sin. The cross is at the center of our faith. Christ says we must go outside the camp and suffer. It is at the cross that we receive a better focus for our world.

Third, the Christian college needs to "free us from bias" (190). Teachers must listen to questions students are actually asking. Students must be taught to distinguish fact from fiction. They need to know how to spot sophistry and propaganda. "How are teachers to help students unmask deception today, when war is waged on false pretenses and Fox News claims to be impartial?" Seeking truth includes of being aware of our own hidden biases and interests. "Discovering truth requires reason integrally considered--that is, rooted in experience and practice and nourished by contemplation, affectivity, and imagination" (191). Only a reason "that engages the whole person" will result in wisdom. The use of reason is not enough. Education must engage the whole person. For example, service learning that engages the student in working with the poor and the suffering is part of a holistic education. It is important for students to serve others; to learn more about their world.

Fourth, a Christian college should "help students discover their vocation in life--above all, their vocation to love and serve." Spring Hill College, for example, has a four year plan to help students discover their vocation or calling. It is set up in three parts: first year, second/third year, and final year. Life is more than a paycheck. Christians are called to make a difference in the world. Students need help in discovering why they were put on this earth. They need a purpose for living.

A fifth standard is "economic diversity" for Christian colleges. Nelson Mandela stated that schools must develop students to solve the world's problems. He asserted that their central mission was the pursuit of the truth. He, then stated, that entrance to college should not be determined by our wealth; instead, full access should be given based on the student's ability. The diversity that schools encourage should include economic diversity. Ways needs to be developed that how much money a person has should not determine their access to a quality education.

A sixth standard is "truth in advertising." Christian colleges should welcome people from other faith, including people with no faith. Of course, our schools must be places where our faith studied, debated, and passed on. We should beware if our students are graduating with a first-rate education and a kindergarten faith. On the other hand, we should be ashamed if our schools do not provide a first-rate academic experience.

Lastly, Christian college should "speak to the wider world" (193). The American University in El Salvador calls this the "social projection." This term means that the "university communicates, or projects, social criticism and constructive proposals beyond the campus into the wider society" (193). John Paul II asserted, [Catholic Colleges must] "demonstrate the courage to express the uncomfortable truths, truths that may clash with public opinion but that are also necessary to safeguard the authentic good of society" (194). Christians must proclaim the gospel in word and deed.

Christian colleges have a high calling. They must pursue academic, spiritual, and moral excellence. They must not sacrifice the life of the mind by indoctrinating students, instead of educating them. They must provide opportunities for the students to develop both morally and spiritually as they mature intellectually. Christian colleges need to offer a holistic education. 

Reading with Saint Augustine

Saint Augustine, On Christian Teaching, translated by J.F. Shaw.

Reading with Saint Augustine

By

John E. Shaffett

            Saint Augustine’s On Christian Teaching provides rules to help the reader to interpret Scripture. These rules can be used to develop a Christian theory of reading the Scriptures and other literature. Some of these guidelines are: the difference between things and signs; the rule of love; the seven steps to wisdom; diversity of interpretations; diversity of meanings; and distinguishing between literal and figurative interpretations. This essay will demonstrate the usefulness of these guidelines for developing a Christian theory of reading.

            Augustine believes it is important to distinguish between things and signs. He states, “All instruction is either about things or about signs; but things are learnt by means of signs” (8). Augustine teaches that some things are signs also. For example, smoke is a sign of fire. Second, some things are for use and some things are for enjoyment. Augustine asserts, “There are some things, then, which are to be enjoyed, others which are to be used, others still which enjoy and use. Those things which are objects of enjoyment make us happy. Those things which are objects of use assist, and (so to speak) support us in our efforts after happiness, so that we can attain the things that make us happy and rest in them” (8). Augustine is saying it is important to distinguish ends from means. The only thing to enjoy is what is able to make the reader happy. The only thing that can make him happy is God, and all other things is to be used to help him in his journey to God. He argues, “The true objects of enjoyment, then, are the Father and the Son and the Holy Spirit, who are at the same time the Trinity” (9). What are these things that will help the reader in his journey to God? They are the steps to wisdom.

            There are seven steps to wisdom: First, fear of God; second, piety; third, knowledge; fourth, fortitude; fifth, love of others; sixth, purification; seventh, wisdom. The man who fears God will seek “diligently in Holy Scripture for a knowledge of His will” (53). This fear will make us aware “of our mortality and of death that is before us;” and the judgement that awaits us after death. This fear will make the reader pious before God and motivate his pious listening to God. The reader will be humble and meek and will not rebel when the Scriptures speak of his sins. The student will through the knowledge of Scripture learn about his sin and the need for repentance. He will learn that God’s will is for him to love God with all his heart, mind, soul and strength, and to love his neighbor as himself. This will require both resolution and fortitude in living out God’s command. To love as he ought, his heart will need to be purified. In addition, his eyes will need to be purified to see God. Once he reaches this step, he will be ready to make the ascent to wisdom. The seven steps to wisdom show that a Christian theory of reading will emphasize spiritual transformation, not just intellectual knowledge.

A second important guideline for a Christian theory of reading is distinguishing between literal and figurative interpretations. A literal passage should not be interpreted figuratively, and a figurative passage should not be interpreted literally. How will the reader know when to interpret a passage literally? Augustine answers, “Whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine; you may set down as figurative” (58). Augustine tells the reader if a passage of scripture interpreted literally cannot pass the rule of faith test or the rule of love test, it must be interpreted figuratively. For Augustine argues, “Now Scripture enjoins nothing except charity, and condemns nothing except lust” (58-59). Augustine’s hermeneutics is a hermeneutics of love because he asserts, “Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not build up this twofold love of God and our neighbor, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception” (22). The Scriptures are to be interpreted with charity and it is to cultivate love of God and neighbor. How does one interpret the Scriptures with charity? The interpreter of Scripture or some other book interprets charitably when he pays attention to what the author is saying. He works hard in seeking to hear what the author is saying. The reader reads with humility and a teachable spirit. He seeks to understand before making a critical judgement of the text. A Christian theory of reading will develop a hermeneutics of charity.

Augustine’s final guideline to be considered in this essay is that there can be multiple interpretations and multiple senses in a passage of Scripture. First, Augustine affirms that various interpretations of the same passage can be true. He asserts, “When, again, not some one interpretation, but two or more interpretations are put upon the same words of Scripture, even though the meaning the writer intended remain undiscovered, there is no danger if it can be shown from other passages of Scripture that any of the interpretations put on the words is in harmony with the truth” (67). Second, Augustine affirms there can be multiple meanings in the same passage of Scripture. He argues, “For, what more liberal and more fruitful provision could God have made in regard to the Sacred Scriptures than that at the same words might be understood in several senses, all of which are sanctioned by the concurring testimony of other passages equally divine?” (67) A Christian theory of reading will allow for multiple interpretations and multiple meanings as long as they are supported by the work.

Augustine’s On Christian Teaching provides guidelines for developing a Christian theory of reading. First, it will emphasize that reading should be used for spiritual transformation, not just intellectual knowledge. Second, it will distinguish between literal and figurative interpretations. Third, it will cultivate a love for God and neighbor. Last, it will accept multiple interpretations and multiple meanings if they are supported by the text.