Some wonder what the difference is between the righteousness of the non-Christian world and the righteousness of the Christian world? Some even believe that the pagan world cannot have any righteousness at all, since it is compromised by self-interest. And some believe that even Christians have no righteousness of their own, that they are mere "worms," who Christ expresses his righteousness through. What is the truth?
Well, I can give you my bit. I believe that all righteousness comes from Christ, whether expressed in the non-Christian world or in the Church itself. What sets the non-Christian world apart from the Church are a number of things. But I can say this much.
One, the world simply partakes of righteousness when it is of personal interest. As such, the righteousness is real, the love is real, but it is contaminated by self-interest, as well. It is also compromised by a lack of consistency, choosing one time to be righteous and another time to manufacture a false righteousness, or just to flat out sin.
Two, the Church is a "worm," and separate from Christ's righteousness, only after a major sin has been committed. The person "feels" as if he or she is a worm, having forsaken the Lord for a time.
But in reality, God does not forsake His own, even when they fall, as long as they seek to return to Him. All sin can be forgiven. Righteousness can be restored. And the conscience can be assuaged.
It is still clear that even a restored Christian can exhibit an "on again off again" righteousness, and can, like the world, exhibit righteousness for selfish purposes. But an obedient Christian is one that chooses to *live in* righteousness, and not just pick and choose every day. The mature Christian learns consistency in demonstrating righteousness.
The theology of our righteousness is something else. Even stating "our righteousness" brings horror to some Christians. To state that our righteousness has any role in our Salvation also brings instant rebuke. But a lot of this is terminology. As long as we couch our words in a proper context then the words can remain free of misuse and misinterpretation.
One, our works could not earn us Salvation. And two, whatever righteousness we do exhibit does not mean it is strictly "ours," and exclusive of Christ himself. All righteousness comes, I believe, from Christ, whether the person contaminates and taints it or not.
But many people in the Church have grown accustomed to the Protestant language of Luther, who denied any role of our works in our Salvation. Of course that's true, and Paul taught that as well.
But this language sometimes fails to see that in denying our works a role in our Salvation they are actually referencing the Scriptures where they admit that it is our "record" that excludes us from Heaven. It is not at all saying that the Christian has no righteousness in himself or herself. It is only stating the fact that any sin, and any contamination at all, can exclude one from Heaven.
So it isn't by our "record" of righteousness that we obtain Salvation. Rather, it is by the perfect record of Christ that he is able to grant us forgiveness and not have his priestly functions invalidated by his own personal sin.
And because Christ can indeed forgive us, and confirm that forgiveness by sharing his own qualitative righteousness with us, it is an indication that our righteousness belongs to him and can bear the stamp of his forgiveness. It's just that forgiveness for eternal life, or Salvation, is contingent upon our receiving his Spirit and his righteousness within us as a permanent habitation.
It is critical, I believe, to recognize the importance of having our own righteousness, received from Christ, which he imparts to us when we follow his teaching. Even more, it is important to make him Lord and Savior by committing to follow him and his righteousness *always.*
This is the Christian sense of our receiving Eternal Life, which is inferred when we make New Covenant agreement with Christ by committing ourselves to his lordship, and in return, receiving his eternal dwelling within us. This is the reciprocal agreement, to give the Lord our heart, and he in turn to give us his Spirit and life.
This internalization of him and his Spirit is what gives us a righteousness stamped with and bearing his own spotless record. And it indicates that we are saved forever.
As such, we *should* exhibit righteousness all the time, even if with our foibles and imperfections. If we are obeying him, then it should be obvious that we are righteous just as he is righteous.
1 John 3.7 Dear children, do not let anyone lead you astray. The one who does what is right is righteous, just as he is righteous.
Well, I can give you my bit. I believe that all righteousness comes from Christ, whether expressed in the non-Christian world or in the Church itself. What sets the non-Christian world apart from the Church are a number of things. But I can say this much.
One, the world simply partakes of righteousness when it is of personal interest. As such, the righteousness is real, the love is real, but it is contaminated by self-interest, as well. It is also compromised by a lack of consistency, choosing one time to be righteous and another time to manufacture a false righteousness, or just to flat out sin.
Two, the Church is a "worm," and separate from Christ's righteousness, only after a major sin has been committed. The person "feels" as if he or she is a worm, having forsaken the Lord for a time.
But in reality, God does not forsake His own, even when they fall, as long as they seek to return to Him. All sin can be forgiven. Righteousness can be restored. And the conscience can be assuaged.
It is still clear that even a restored Christian can exhibit an "on again off again" righteousness, and can, like the world, exhibit righteousness for selfish purposes. But an obedient Christian is one that chooses to *live in* righteousness, and not just pick and choose every day. The mature Christian learns consistency in demonstrating righteousness.
The theology of our righteousness is something else. Even stating "our righteousness" brings horror to some Christians. To state that our righteousness has any role in our Salvation also brings instant rebuke. But a lot of this is terminology. As long as we couch our words in a proper context then the words can remain free of misuse and misinterpretation.
One, our works could not earn us Salvation. And two, whatever righteousness we do exhibit does not mean it is strictly "ours," and exclusive of Christ himself. All righteousness comes, I believe, from Christ, whether the person contaminates and taints it or not.
But many people in the Church have grown accustomed to the Protestant language of Luther, who denied any role of our works in our Salvation. Of course that's true, and Paul taught that as well.
But this language sometimes fails to see that in denying our works a role in our Salvation they are actually referencing the Scriptures where they admit that it is our "record" that excludes us from Heaven. It is not at all saying that the Christian has no righteousness in himself or herself. It is only stating the fact that any sin, and any contamination at all, can exclude one from Heaven.
So it isn't by our "record" of righteousness that we obtain Salvation. Rather, it is by the perfect record of Christ that he is able to grant us forgiveness and not have his priestly functions invalidated by his own personal sin.
And because Christ can indeed forgive us, and confirm that forgiveness by sharing his own qualitative righteousness with us, it is an indication that our righteousness belongs to him and can bear the stamp of his forgiveness. It's just that forgiveness for eternal life, or Salvation, is contingent upon our receiving his Spirit and his righteousness within us as a permanent habitation.
It is critical, I believe, to recognize the importance of having our own righteousness, received from Christ, which he imparts to us when we follow his teaching. Even more, it is important to make him Lord and Savior by committing to follow him and his righteousness *always.*
This is the Christian sense of our receiving Eternal Life, which is inferred when we make New Covenant agreement with Christ by committing ourselves to his lordship, and in return, receiving his eternal dwelling within us. This is the reciprocal agreement, to give the Lord our heart, and he in turn to give us his Spirit and life.
This internalization of him and his Spirit is what gives us a righteousness stamped with and bearing his own spotless record. And it indicates that we are saved forever.
As such, we *should* exhibit righteousness all the time, even if with our foibles and imperfections. If we are obeying him, then it should be obvious that we are righteous just as he is righteous.
1 John 3.7 Dear children, do not let anyone lead you astray. The one who does what is right is righteous, just as he is righteous.
