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In the late 1960’s the Mennonite ethicist John H Yoder looked at the
The Biblical foundations of the Reformation doctrine “Salvation by
grace alone” found principally in Pauline literature are readily apparent
when those books are read from the standpoint of the 16th century Protestant
reformers who were reacting to abuses found in the Church of their time. The
contextual needs of those reformers caused them to overlook a message of
synergistic participation by human beings in salvation which can be found
when one reads the General Epistles (not the Pauline ones) with eyes open to
Asian realities.
This paper first lays hold of the method of re-reading the Gospel
According to Luke to discern a social ethic (proposed by John H. Yoder in
The Politics of Jesus). Yoder contended that the social ethic of Jesus was
neglected by “mainstream” Euro-American ethicists and theologians
because of cultural and theological presuppositions that prevented them from
seeing it. Proceeding from that method, the General Epistles are read to
discern a synergistic soteriology, and connections are made to Asian
religious traditions. The paper concludes with suggestions for further work.
Roman Catholic and Non-radical Anabaptist) and concluded that things had
gone terribly wrong in the area of his specialty. He found the mainstream
lacked concern for the Mennonite traditions of social ethics, economic justice
and pacifism, often entirely contradicting that which had emerged from
agitator, a drop out from the social climb and the spokesman of a
Christian ethics.
1
John H. Yoder, The Politics of Jesus, (Grand Rapids: Eerdmans, 1972) p. 5
2
Ibid. p. 5.
3
Ibid. p. 13.
4
Ibid.
3
In this mode, though not himself Biblical scholar, he sought to bring Jesus of
He first took case with mainstream ethics, where Jesus is not the norm
but is considered irrelevant for six reasons: 1) Jesus’ ethic was for the short
interim before his return. That interim has gone on for too long. 2) Jesus was
simple and rural, out of touch with modern urban life. 3) Jesus and his
followers had no control over the world, but we now have some of it. 4)
practical. 5) Jesus was so heavenly minded that his ethic has no earthly
practicality. 6) Jesus legacy was the sacraments or the soul identification, not
modern life, rather than on Jesus’ teaching, and therefore based on natural
5
Ibid. p. 14.
6
Ibid.
7
Ibid. P. 15
8
Ibid. pp. 16-19.
4
law, not on Jesus. The result, he contended, was that Jesus’ teaching is read
with eyes that cannot see his social ethic.9 The New Testament pattern for
social life is taken from the writings of St. Paul, which emphasize grace and
“Christian ethic” had disappeared, and Jesus became irrelevant for both
ethics and humanity. Yoder’s aim was to understand and demonstrate Jesus’
pacifist ethic in Jesus’ trust that God to fight for him and resistance to any
grace alone” found principally in Pauline literature are readily apparent when
those books are read from the standpoint of the 16th century Protestant
reformers who were reacting to abuses found in the Church of their time. The
9
Ibid. p. 20.
10
Ibid. pp. 21-22.
11
Ibid. pp. 23-4.
5
one reads the General Epistles (not the Pauline ones) with eyes open to Asian
realities.
Though Buddhism takes many forms, for the sake of brevity only that
Pure land is widespread around the world and has done a good job of
promoting and explaining itself both in the East and in the West.
Amitabha does not "save" beings per se, but assists them while at the same
time not weakening them in the process. Beings who have established a
resonance with this Buddha are reborn into the Pure Land. Amitabha is not a
"savior" per se, nor is the Pure Land a "heaven" because the Pure Land is not
one's final destination. The Noble Eightfold Path assists us in this endeavor.
If the Path is followed diligently, one can eventually escape the conditioned
12
http://www.cloudwater.org/faq.html Accessed 11 August 2008
6
In Hinduism a person realizes that he is not the body, but the immortal
pinch of salt trying to find the bottom of the ocean. When a person seeks after
can attain salvation irrespective of whether they read any Hindu scriptural
book.13
456 and 536. It is based on scriptures revealed between 364 and 370 which,
with later texts were adopted with later texts by southern Chinese aristocrats.
and the religion of the Celestial Masters imported from North China. Its ideas
eightfold path in order to achieve salvation. Hinduism urges all who would be
and Shang-qing Taoism to meditate one’s way to salvation alone. All three
own salvation. These three religious traditions are common in Asia, and their
literature from the paragraphs that follow is not intended to shorten the canon
(any more than Yoder’s reading of Luke was intended to exclude the other
grace alone. It takes up with the image of Jesus Christ as pioneer and
14
The Encyclopedia of Taoism http://www.stanford.edu/~pregadio/eot/eot_shangqing.html
Accessed 11 August 2008
8
perfecter of our faith found in Hebrews 1:10 and 12:2. The author of
Hebrews implies that the faith of the Hebrew people was not erroneous, but
was imperfect and in need of what Jesus brought. The doctrine of salvation
to the throne of grace “so that we may receive mercy and find grace”
(Hebrews 4:16), through c) diligent work “so as to realize the full assurance
needed “so that when you have done the will of God, you may receive what
everyone and holiness “without which no one will see the Lord” (Hebrews
12:14).
instruction and advice notes that one is saved through the implantation of the
word that has the power to save one’s soul (James 1:21) and this word comes
into those who “rid yourselves of all sordidness and rank growth of
(James 2:13-26) because “as the body without the spirit is dead, so faith
mourning and f) dejection. The fruit of such attitudes and actions is salvation
James instructs his readers they can accomplish this through not judging
From I Peter we learn that God’s judgment of all people is impartial, but
is based on their deeds (1:17). Human souls are purified by “obedience to the
truth” which is an act in which humans ourselves engage (1:22). Our sins are
“covered by love” (4:8). The author of II Peter notes that entry into the
eternal kingdom of our Lord and Savior Jesus Christ is richly provided to
those who: make every effort to support their faith with goodness, and
with endurance, and endurance with godliness with mutual affection, and
godliness with mutual affection with love. Those who lack these things are
nearsighted and blind, forgetful of the cleansing of past sins, and fail to
10
says ‘I have come to know him,’ but does not obey his commandments, is a
liar, and in such a person the truth does not exist; but whoever obeys his
word, truly in this person the love of God has reached perfection. By this we
may be sure that we are in him: whoever says, ‘I abide in him,’ ought to walk
are further told that the evidence of a person’s salvation (having been born in
(3:14) then whether or not a person is saved or not is evidenced by how the
saved lay down our lives for one another and provide for the needs of those
In the Revelation to St. John the Divine the church at Thyatira is told that
Christ knows the minds and hearts of each member and will “give to each of
you as your works deserve” (2:23). When the dead are finally judged, it will
the hymn, “Only a Sinner” (also known as Naught Have I Gotten), which
Though the theology of this hymn may sit very well in a Euro-American
James. M. Gray “Naught Have I Gotten” in Hymns for the Living Church (Carol Stream:
15
that re-reading Pauline literature will produce material that balances out the
grace-alone position that has been set up here as a straw man. But the method
overwhelmingly insists on any one position) remains a necessary tool for the
churches which are the legacy of 19th Century Euro-American mission work
hymn. It is time for Asians to re-read and re-express the message of the Bible