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.
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:
Asceticism, such as fasting and other forms of self-denial.
The keeping of the Sabbath, especially regarding prohibitions of various otherwise innocent activities on the day of worship.
Various extra-biblical ordinances and customs that become associated not just with wisdom but with holiness, in the contemporary situation, such as prohibitions against theater, movies, dancing, playing cards or mixed bathing.
Total abstinence from alcohol (See also Christianity and alcohol.)
Ritualism, a superficial or superstitious use of customary prayers and liturgy.
Similarly, certain exclusive ritual practices, such as rigorous insistence on the tetragrammaton as the only name by which God is honored, dietary laws, a Saturday Sabbath, Passover (Christian holiday), especially when practicing these rituals is held necessary for salvation.
Sacraments, especially when the underlying theology allegedly views them as communicating God's grace automatically (compare ex opere operato).
Biblical literalism of the sort that underlies Christian fundamentalism.
Various rigorous and restrictive beliefs, such as that, only the King James Version of the Bible constitutes God's word.
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. 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.
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:
Asceticism, such as fasting and other forms of self-denial.
The keeping of the Sabbath, especially regarding prohibitions of various otherwise innocent activities on the day of worship.
Various extra-biblical ordinances and customs that become associated not just with wisdom but with holiness, in the contemporary situation, such as prohibitions against theater, movies, dancing, playing cards or mixed bathing.
Total abstinence from alcohol (See also Christianity and alcohol.)
Ritualism, a superficial or superstitious use of customary prayers and liturgy.
Similarly, certain exclusive ritual practices, such as rigorous insistence on the tetragrammaton as the only name by which God is honored, dietary laws, a Saturday Sabbath, Passover (Christian holiday), especially when practicing these rituals is held necessary for salvation.
Sacraments, especially when the underlying theology allegedly views them as communicating God's grace automatically (compare ex opere operato).
Biblical literalism of the sort that underlies Christian fundamentalism.
Various rigorous and restrictive beliefs, such as that, only the King James Version of the Bible constitutes God's word.
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. 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.
