Philosophy
THEOLOGICALLY THINKING
Gerald B. Stanton, Th.D. Prof, of Systematic Theology, Talbot Theological Seminary Advocacy: the Unfinished Work of Christ T here is an unfinished as well as a finished work of Christ. Since it is His will that we should be kept from sin as well as saved from sin, He is not only our Saviour but also our Intercessor and our Advocate. His work on the cross is finished (John 19:30), but His work at the throne is unfinished (Heb. 7:25). As Saviour, His work is finished; as Keeper and Restorer of sinning saints, His work is unfinished. As an atonement for the sing of the world, His work is finished, and for this ac complishment of our salvation we shall eternally rejoice (Rev. 5:9). As an Advocate for the sins of His people, .His work is unfinished, and it is this vital ministry which keeps believers secure in spite of their present sin. Salvation, both in its past application and in its present enjoyment, is wholly a work of God. The Chris tian has been saved by grace, through faith, and apart from works (Eph. 2 :8 ,9 ). In like manner, his present security does not rest in his own faithfulness, but in the advocacy of Jesus Christ. If either salvation or security depended upon the sinner for one instant, he would immediately lose them and be condemned. However, he need not fear, for not only has he been reconciled to God by the death of His Son but also he is “ being saved” by Christ’s resurrection life. This entire present ministry on our behalf is called Christ’s Session. It is in two parts: His intercession deals with the difficulties, temptations, and pitfalls of xthis life and is intended to keep us from sin. His advocacy has to do with our relationship to God after we sin. Both are essential, but we are concerned here primarily with advocacy, the work of Christ as our legal representative before the throne of God. Let us for the next few minutes behold a scene which is constantly recurring in heaven. Here is a spectacle which involves both the Father and the Son, the work of Satan, the wonder of angels, and the spheres of both heaven and earth. God the Father is seen sitting upon the throne of the universe. As Judge of all, He admin isters justice, for “ Shall not the Judge of all the earth do right?” (Gen. 18:25). Angelic hosts are present as banks of silent witnesses, beholding the face of the Father (Matt. 18:10). The defendant under consideration is not present although his case is on trial. And who is the defendant? Although you are a Christian, you are the one on trial, and the issue is your sin. The prose cuting attorney before God is Satan. (He has this per mission according to Job 1:6-9 and 2:1-7). John speaks of him as “ the accuser of our brethren . . . which accused them before our God day and night” (Rev. 12:9,10). Although customarily he speaks a lie, before this tribunal the accusations now are true. The Christian on trial is guilty of committing sin, and “ the soul that sinneth it shall die.” Shall Satan then be permitted to drag the guilty one down to hell? Where is there one to rise to his defense? Where is there a “ daysman,” as in Job’s la ment (Job 9:33), one to lay his hand upon both God and man to be mediator between the two? “ If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall intreat for him?” ( 1 Sam. 2:25). This is the question as the case of the defendant is brought before the heavenly tribunal! continued on page 48
In
Life Paul M. Aijian, Ph.D. Prof, of Apologetics, Talbot Theological Seminary
T he highly technical problems of philosophy dealing with the “ way of knowing,” such as the “ relation of the knower and the things known,” probably will never capture the imagination of those who constitute the general Christian public. There are areas of investi gation, however, which directly challenge those who through their Christian experience would understand the relevance of systematic thinking as they raise the ques tions of philosophy in life. Categories are Real The fundamental issues with which the system builder has dealt in the history of philosophic thought are not created by the thinker, as some critics have supposed, but they are the problems which life itself imposes upon all thoughtful men. In fact they are the very ones to which the best thought in the Hebrew-Christian tradi tion has addressed itself. Some of the categories of mutual interest are these: value—deals with the question of the good and the bad, the right and the wrong, stand ards in religion or art or morals; history—treats of the meaning of the years of life with their attendant circum stances; nature— endeavors by probing the mystery of the fundamental constitution of things-as-they-are to determine whether the material or spiritual aspects of experience is primary. Concerning the basic importance of the problems raised by experience in these significant areas no question will be forthcoming from either the man of religion or from the man of philosophy. The right approach to the problems, however, will cause some difficulties to both parties unless it is understood clearly that one may have a right religion and a right philosophy at the same time without any violent conflict. Let us examine each discipline as to its perspective on life’s underlying issues. Religion is Devotion Religion approaches life confessionally. It involves the commitment of the person to a way of life which is grounded essentially in a “This I believe,” and which embraces an accepted answer to the questions suggested above. In the center of devotion, the appreciative ex periencing of life—a giving and a receiving—occupies the focus of interest. Here there is no place for anything except the testimony that in this experience one lives and moves and has his being. Philosophy is Examination Philosophy approaches life critically. It seeks not a commitment but the reason for investing one’s life in a certain way. In the center of examination the analytical differentiation of life—a taking apart and a looking at— holds the attention. Because it is examination, the area of commitment to which philosophy may lead will be limited. The “This I know” will be profoundly, if not easily, spoken.
MAY 1953
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