Thursday, October 05, 2006

In later Christian theology

In Protestant, Evangelical, Christian theology, especially in popular versions of the same, the charge of legalism is an accusation of ignorance of the Christian Gospel, or of unbelief. In that context, to apply the criticism of legalism to a theological position or religious attitude, implies that the accused has over-turned the Gospel of salvation through faith and new life in Jesus Christ, and has substituted some principle of personal merit or ritual purity for the unearned grace of God, see also Cafeteria Christianity.
The Eastern Orthodox, for another example, reject the satisfaction theory of the atonement as legalistic. The satisfaction theory states that mankind's Original Sin violated God's law, resulting in all men being born guilty: an idea prevalent in the writings of Tertullian and Augustine of Hippo. Anselm formally developed the theory that the legal problem of guilt before the Law, required the legal solution of retribution, in order to achieve a just salvation. The solution was for God's son Jesus to willingly die on the Cross in place of humanity, thus allowing the legal penalty to be fully carried out, satisfying the justice of God, and thus clearing the way for mercy to be shown to sinners. The Eastern Orthodox charge that this theory is too dependent upon Roman legal concepts of retribution and justice.
In Roman Catholicism, good works are done in service to God and one's neighbor by faith working through love. In contrast, an excess of severity in the imposition of, or overly-scrupulous conformity to any rule of piety, may be charged with legalism.
Throughout the history of Christianity, certain beliefs and practices have tended to draw charges of legalism. These include:
Ascetic practices such as fasting and other forms of self-denial. Those who believe in these things often defend them as practices that improve concentration on spiritual things and cultivate detachment from the world, and as practices that Jesus apparently expected his followers to continue.
Various ordinances and customs that address subjects not directly covered in Scripture, such as customs disapproving of dancing, playing cards or alcoholic beverages. Believers in these customs often defend them as addressing issues and controversies that have arisen since the Bible was written.
Ritual, such as the use of customary prayers and an elaborate liturgy. Believers in these practices often defend them as traditions with deep roots, and as logical expansions of practices that do in fact have Biblical precedents.
Similarly, the insistence on certain exclusive ritual practices, such as a Saturday Sabbath or adult baptism or Passover (Christian holiday), especially when practicing these rituals is held necessary for salvation.
Sacraments, especially when the underlying theology views them as vehicles of God's grace. Believers in these practices often defend them with the claim that the church was founded by God as the vehicle for grace, and that to reject them is to flirt with the gnostic notion that matter is inherently evil and cannot be a vehicle for God's grace.
Biblical literalism of the sort that underlies Christian fundamentalism.
The degree to which various ordinances of the Old Testament, such as the Ten Commandments, continue to be binding on believers. See also Christian view of the Old Testament Law.
Several underlying dynamics appear in these controversies. The permitted scope of veneration of material objects, versus claims that such veneration is idolatry, affects the perceived sanctity of ritual spaces and objects, and therefore of the rituals and customs themselves. Related to this are competing ideas about whether material things can be good, or are just a temporary evil to be done away with as soon as possible. Teachings about the authority of the church, the sources of legitimacy of that authority, and the role of clergy versus the priesthood of all believers, also affect these debates. Related to these disagreements are debates concerning the authority of the Bible, and whether it is to be interpreted literally or more freely.