How do I get to heaven?

Earlier this week, I asked how we as United Methodists would answer the question: How do I get to heaven?

Here are a few of my thoughts on the answer.

I begin by saying we make a mistake if we confuse the process of salvation with the goal. What do I mean by that? I mean that we often answer these types of questions by laying out some form of the order (or way) of salvation. Repent of your sin. Confess Jesus Christ. Get to a good church. Etc. But these are the steps in a process. They are the outward forms, not the inner grace.

As one who has been greatly influenced by the Wesleyan movement, I would say the answer to the question about getting to heaven is some variation on one of John Wesley’s favorite verses, Hebrews 12:14b. Without holiness no one will see the Lord. I’m not tied to this specific half-verse, of course. The witness to holiness in the Bible certainly spans from Genesis to Revelation. The points is this. God is holy. If we wish to dwell with him in eternity, we are called to be holy as well.

I see the answers — obviously not in this form if talking with a real human being — as going in this order.

How do I get to heaven? That’s easy. Be holy as God is holy.

What does it mean to be holy? Well, let me show you some places where God spells that out for us. Let me talk to you about the law and the prophets. Let’s see what Jesus said about those. Let me show you some people who have exemplified what he taught.

How can I do all that? I’ve tried, and I fail. Well, let me talk to you about Jesus Christ, the forgiveness of sins, the power of the Holy Spirit.

That seems pretty hard to do. Well, good news, we have a whole bunch of other people trying to do the same thing. We’re called a church. You should come along with us.

Of course, it is rarely this straight forward in real life. I just think staring off with “put your faith in Jesus” misses the point. It leads people into viewing Christianity as a kind of fire insurance program.

Do you ever see those signs or billboards on the side of the highway? They do it this way. “Avoid Hell. Believe in Jesus.” In church, I think our message is at times a more sophisticated version of these highway signs. But we are jumping the gun. We are offering the process before the solution. The process is not bad. It just isn’t the actual answer. It can confuse people into thinking that because they uttered some words in sincerity or got dunked in a creek that they are glory bound. When the real issue at the end of it all is going to be whether we are, in fact, holy.

Maybe I’m wrong. This is the way I’d answer my own question, though. I’d be interested in your thoughts on the matter.

 

Male sin vs. female sin?

I’ve heard variations on this idea before. Do you think it is the case — as presented here — that men and women are tempted to different kinds of sin?

Many women have negated self so much that we no longer have a self to surrender to God. The primary meaning many of us find is in identification with the lives of others. When the husband or children are joyful, sad, or pensive, we feel likewise, taking on the feelings of others, instead of being a self that is related to God apart from these relationships. Women are not inherently more “good” than males. Women are just as sinful, but in different ways. Valerie Saiving provided a valid list of the sins women are tempted toward: sins of distraction, diffuseness, triviality, sentimentality, avoiding responsibility, mistrusting reason, lacking centeredness, disrespect of boundaries, and passivity. These temptations seem trivial to males (and may even appear to males as virtues). But for women, they’re sins just as much as lust, rage, and power-seeking. Women can be tempted to find their identity completely in others instead of God and are tempted to give their entire selves to others, leaving no self left to surrender to God.

‘For I keep your statutes’

In the movie Luther there is a dramatic scene when Luther is overcome with grief and agony over his sin and the devil’s power. His father confessor comes to him and directs him to pray this terribly simple prayer to Jesus: Save me. I am yours.

I had not noticed until this morning that the prayer was from Psalm 119: 94.

The full verse in the NIV is translated like this: Save me, for I am yours; I have sought out your precepts.

Maybe it is what I have been reading recently — both online and in book form — but reading Psalm 119 for my Scripture this morning brought home to me the ease with which my ears are tempted by calls to set aside the law and the teaching of God. It is so easy to talk yourself into the idea that God’s law is fluid and defined by the culture of the day. It is so easy to lift up verse against verse in the Bible and melt any sense that there is something hard and fast and unchanging at the base of it all. It is so easy end up double-minded and hating the law (contra. 119:113).

Psalm 119 ends with this: I have strayed like a lost sheep. Seek your servant, for I have not forgotten you commands.

May God’s grace give me the faithfulness to be able to pray those words in truth.

Purity and justice

See how each of the princes of Israel who are in you uses his power to shed blood. In you they have treated father and mother with contempt; in you they have oppressed the foreigner and mistreated the fatherless and the widow. You have despised my holy things and desecrated my Sabbaths. In you are slanderers who are bent on shedding blood; in you are those who eat at the mountain shrines and commit lewd acts. In you are those who dishonor their father’s bed; in you are those who violate women during their period, when they are ceremonially unclean. In you one man commits a detestable offense with his neighbor’s wife, another shamefully defiles his daughter-in-law, and another violates his sister, his own father’s daughter. In you are people who accept bribes to shed blood; you take interest and make a profit from the poor. You extort unjust gain from your neighbors. And you have forgotten me, declares the Sovereign Lord. (Ezekiel 22:6-12)

I was reading Ezekiel last night. Chapter 22 grabbed my attention in more than one way. In the latter part of the chapter when it talks about God’s wrath refining Israel like silver, I thought of John the Baptist and Jesus. I wonder if they had this chapter in mind when they preached.

But it is the quote above that opened up a question I wanted to share with you.

In the passage above, God lays out a list of offenses including things we divide into different categories. Some are things we might call concerns with purity — ritual or personal — and some are things we might call justice issues.

Jesus does the same in his preaching. The Apostles do as well.

It seems like we tend to separate these things. You find churches where the emphasis falls almost entirely on the need for us to purify our hearts and conduct. You find other churches where the emphasis falls almost exclusively on care for the poor and vulnerable.

Righteousness in the Bible strikes me as involving both things.

How do we hold these two things together and so honor God?

What one choice lies at the core of Methodism?

In A Plain Account of Christian Perfection, John Wesley traces his own thinking about holiness and spiritual life over the course of his ministry.

He writes that in 1725 he became convinced that our lives are lived in the light of a single choice. From moment to moment we either live as a sacrifice to God or we live as a sacrifice to the devil. There is no third option or middle ground or gray zone.

As I recall, Wesley elsewhere does acknowledge the existence of matters of indifference. God does not care, for instance, if you prefer grape or strawberry jelly on your toast.

But, in the end, Wesley insists, our lives are either turned toward God or away from God. He does not recognize the vast space we carve out under the name “my time.” For Wesley, time dedicated to our own inclinations is time given over to the devil.

Yes, there is a strongly pessimistic view of human nature at the very core of Wesleyan theology. John Wesley was no romantic.

When I ponder this, I sense in my self a resistance. I have lived my whole life in a culture that tells me to trust myself and lifts up as the authentic life not one lived as a sacrifice to God but one lived in harmony with my own inner impulses. The very first step, the first conviction, of Wesley’s theology is at odds with the animating spirit of the culture in which I have lived my whole life.

And so, I find myself forced to decide whether I share Wesley’s conviction. Is my life at this very moment being lived either in darkness or in light, with no room for any option between these two? Is doing my own thing the devil’s invitation?

The biblical place my mind goes to here is Revelation and the great judgment. I notice that there is only one choice: lake of fire or life.

I also recall one of my favorite verses, 1 John 5: God is light and in him there is no darkness at all.

It feels like an impossible standard. I despair over being able to reach it and understand why Wesley’s contemporaries accused him of making the standard of true Christianity to high for people to attain.

The great purity of intention and action held out as necessary seems unreachable because it is. Wesley would teach over and over that we can only have the kind of holiness he sought by the grace of God, which we must seek and expect.

And so I find myself with my Bible in my hand wanting the chance to talk with Rev. Wesley of 1725. Show me how this conviction came to take hold of your heart do firmly. I want to see whether my heart beats in a similar manner.

It made me say ‘whoa’

From John Wesley’s journal August 10, 1788:

I was engaged in a very unpleasing work, the discharge of an old servant. She had been my housekeeper at West-Street for many years, and was one of the best housekeepers I had had there; but her husband was so notorious a drunkard, that I could not keep them in the house any longer. She received her dismission in an excellent spirit, praying God to bless us all.

Of all the things I’ve read in Wesley’s journals and other works, this is one of the hardest ones for me to swallow. To put this woman and her husband out of his house must surely have meant she would soon be near starvation. Her notorious drunkard husband surely would not be caring for her or earning money to buy them food. I infer from the wording that Wesley had tried to avoid taking this step for a time.

This summer, I’ve seen up close in CPE the carnage inflicted on families by drug and alcohol addiction. I’ve seen families forced to say to their sons and daughters that they cannot come home if they can’t get clean. So, I understand this aspect of it.

The short entry in Wesley’s journal reminds me that discipleship in the flesh is often not nearly so sanitary as the intellectual exercises in which bloggers, authors, and scholars so often engage.