Chapter 4: The Salvation of Man

If, however, we are thinking of moral virtue not in a relative, preliminary way, but in its highest form, then the central doctrine of the Article is sound: only works which express the mind of Christ and are inspired by His Spirit can have the motive which renders them acceptable to God in the fullest sense; for He is the Beloved in whom the Father is well‑pleased, and in Whom also the divine grace is bestowed upon us.^[1] Christian morality consists in the imitation of Christ, and the love which it manifests is not comparable with the instinctive parental affection and care so important in biological evolution, or with the outward regard for the rights of others that communal life demands. In the New Testament it is not even because they are made in the Divine image that we are to love our fellow men. There the ultimate fact in the evaluation of the individual is that he is a ‘brother for whose sake Christ died’.^[2] Christian love, Agape, to use the New Testament term, is no humanist esteem for persons as such; it is attitude and action towards the objects of God’s reconciling work in Christ. The motive of the Christian way of life is to return the divine love in meeting our deepest need, redemption; and we do this by treating others as God hath dealt with us and them: ‘we love (both God and man), because He first loved us.^[3] Christian behaviour is not even formal conformity to our Lord’s sayings and example; it is the expression of His mind, which the believer has through union with Him by the indwelling of His Spirit.^[4]

This basis of Christian living is unique both in content and method; there is nothing like it elsewhere in the history of religions. It lies in a spiritual experience which is only possible in virtue of the new relation of God to man in Christ. Thus our Article is strictly correct in stating that works done outside this relation ‘are not pleasant to God, forasmuch as they spring not out of faith in Jesus Christ.’ And this is the viewpoint of the New Testament. It is from the heart that evil thoughts and actions proceed,^[5] and similarly the opposite qualities. The important thing is that the tree should be good, for then good fruit is the inevitable product.^[6] The order here is the point to be noted: the good fruit is the evidence of the tree’s condition, not its cause; the tree is not made good by bearing good fruit, rather the fruit is good because it comes from a good tree.

Article XIV

OF WORKS OF SUPEREROGATION^[7]

Voluntary works besides, over and above God’s commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake, than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded you, say, We be unprofitable servants.

A work of supererogation is, literally, some act which is over and above what is required by the explicit commandments of God. To avoid coveting, theft, murder, and lying, to honour one’s parents, is obedience to definite demands; but there are other worthy decisions and deeds which are not enjoined, like renunciation of the world, and the embracing of poverty or celibacy, as well as innumerable pious practices and exercises of self‑denial, and it is alleged that in this way there can be a surplus of merit.

^[7]This is another of the Forty-two Articles of 1553, and an original composition of the English Reformers, the only subsequent change being the substitution of ‘impiety’ for ‘iniquity’.


	The Salvation of Man
PREVIOUS 88 NEXT
Title Contents Preface Introduction Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Appendix A Appendix B Appendix C Site Search: powered by FreeFind Copyright & Credit	If, however, we are thinking of moral virtue not in a relative, preliminary way, but in its highest form, then the central doctrine of the Article is sound: only works which express the mind of Christ and are inspired by His Spirit can have the motive which renders them acceptable to God in the fullest sense; for He is the Beloved in whom the Father is well‑pleased, and in Whom also the divine grace is bestowed upon us.^[1] Christian morality consists in the imitation of Christ, and the love which it manifests is not comparable with the instinctive parental affection and care so important in biological evolution, or with the outward regard for the rights of others that communal life demands. In the New Testament it is not even because they are made in the Divine image that we are to love our fellow men. There the ultimate fact in the evaluation of the individual is that he is a ‘brother for whose sake Christ died’.^[2] Christian love, Agape, to use the New Testament term, is no humanist esteem for persons as such; it is attitude and action towards the objects of God’s reconciling work in Christ. The motive of the Christian way of life is to return the divine love in meeting our deepest need, redemption; and we do this by treating others as God hath dealt with us and them: ‘we love (both God and man), because He first loved us.^[3] Christian behaviour is not even formal conformity to our Lord’s sayings and example; it is the expression of His mind, which the believer has through union with Him by the indwelling of His Spirit.^[4] This basis of Christian living is unique both in content and method; there is nothing like it elsewhere in the history of religions. It lies in a spiritual experience which is only possible in virtue of the new relation of God to man in Christ. Thus our Article is strictly correct in stating that works done outside this relation ‘are not pleasant to God, forasmuch as they spring not out of faith in Jesus Christ.’ And this is the viewpoint of the New Testament. It is from the heart that evil thoughts and actions proceed,^[5] and similarly the opposite qualities. The important thing is that the tree should be good, for then good fruit is the inevitable product.^[6] The order here is the point to be noted: the good fruit is the evidence of the tree’s condition, not its cause; the tree is not made good by bearing good fruit, rather the fruit is good because it comes from a good tree. Article XIV OF WORKS OF SUPEREROGATION^[7] Voluntary works besides, over and above God’s commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake, than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded you, say, We be unprofitable servants. A work of supererogation is, literally, some act which is over and above what is required by the explicit commandments of God. To avoid coveting, theft, murder, and lying, to honour one’s parents, is obedience to definite demands; but there are other worthy decisions and deeds which are not enjoined, like renunciation of the world, and the embracing of poverty or celibacy, as well as innumerable pious practices and exercises of self‑denial, and it is alleged that in this way there can be a surplus of merit. ^[1]Eph. 1:6. ^[2]1 Cor. 8:11. ^[3]I Jn. 4:19. ^[4]1 Cor. 2:16; Gal. 4:6. ^[5]Mk. 7:21-23. ^[6]Mtt. 7:17-20. ^[7]This is another of the Forty-two Articles of 1553, and an original composition of the English Reformers, the only subsequent change being the substitution of ‘impiety’ for ‘iniquity’.
PREVIOUS 88 NEXT