![]() ![]() Rather, they are the necessary evidence or fruit. Lest the reader get tripped up by his use of prepositions here, Schreiner is careful to clarify that good works are by no means the basis or meritorious instrument of the believer’s salvation. His chapter is titled, “Justification apart from and by works: at the final judgment works will confirm justification” (71). Schreiner in turn represents a standard Reformed view of the relationship between justification and final judgment. In other words, we ought to be critical realists. But there ought to be a dynamic and mutually-correcting interplay between our presuppositions and our interpretation of the data. Now of course we should acknowledge the role that our presuppositions play in how we interpret the data. But as Schreiner accurately observes, this makes Wilkin’s reading “unfalsifiable” at the presuppositional level (55). Every biblical passage raised against his reading is given a harmonizing reinterpretation, even to the point of special pleading. Second, Wilkin is so committed to his premises that there seems to be no way of correcting them. If this assumption is incorrect, then the whole superstructure of his argument collapses. First, his position rests critically on the assumption of a certain version of dispensational premillennial eschatology. The weaknesses of his position can essentially be reduced to two points (both of which are recognized by the other contributors). However, the sheer number of biblical passages marshaled against his view should make one wonder whether he is operating from fundamentally mistaken premises. Wilkin is to be commended for his determination to protect the doctrine of justification by faith alone. To defend this view, Wilkin devotes a great deal of space to answering biblical objections (33-47). By contrast, there will be only one verdict at the Great White Throne Judgment: condemnation. While some may be disqualified from ruling with Christ, no one at this judgment will be disqualified from final salvation. The former takes place before Christ’s millennial reign on earth and determines which believers will be rewarded for their perseverance and good works. 5:9-11), and the Great White Throne Judgment (for unbelievers Rev. Given this premise, Wilkin distinguishes between two eschatological judgments: the Judgment Seat of Christ (for believers 2 Cor. Wilkin concurs: “Many would agree that there is a necessary connection between believing in Jesus and obeying his commandments. These theologians have taught that the moment of faith at a believer’s conversion is decisive for salvation, and thus commitment, obedience, and perseverance are not necessary for eternal life. To get a better sense of this view, one needs to see it in the context of the “Lordship salvation” controversy that began in the 1980’s with the writings of “Free Grace” theologians like Charles Stanley and Zane C. Wilkin’s chapter represents a somewhat more idiosyncratic view: “Christians will be judged according to their works at the rewards judgment, but not at the final judgment” (25). This dialogue thus sets the stage for the four contributors of this volume: Robert N. These scholarly disagreements within Protestantism have more recently been brought to the public eye through the ongoing dialogue between American pastor John Piper and British New Testament scholar N. From the time of Martin Luther in the sixteenth century to the New Perspective in the twentieth century, there has been no shortage of divergent views. Stanley writes the introductory chapter, which helpfully summarizes the biblical evidence about the final judgment, the role of faith and grace in salvation, and historical developments within Western Christianity regarding these points. With the rise of the New Perspective on Paul in recent years, these questions have yet again come to the fore, making this volume a timely contribution to the discussion. But Protestants have differed among themselves over how to relate the believer’s obedience to the final judgment. While Roman Catholic theology has traditionally reserved a role for human merit (albeit based on God’s initial grace), Protestantism has consistently denied such a role. How are we to resolve this tension while respecting the authority of all of Scripture? It is a dilemma that has divided not only Protestants from Catholics, but also Protestants from Protestants. Scripture consistently holds two seemingly contradictory truths in tension: we are justified by grace through faith, and we will be judged according to our works. Four Views on the Role of Works at the Final Judgment.
0 Comments
Leave a Reply. |