Below are more excerpts from this week’s featured Anglican theologian and writer, +Tom Wright. Since we celebrated All Saints’ Day on Monday, I am emphasizing +Tom’s writings about the New Creation. Enjoy.
On Resting in Christ:
This picture [of an intermediate state between our mortal life and the New Creation] is further confirmed by the language of Revelation. There we find the souls of the martyrs waiting, under the altar, for the final redemption to take place. They are at rest; they are conscious; they are able to ask how long it will be before justice is done (6.9-11); but they are not yet enjoying the final bliss which is to come in the New Jerusalem. This is in line with the classic Eastern Orthodox doctrine, which, though it speaks of the saints, and invokes them in all sorts of ways, does not see them as having finally experienced the completeness of redemption. Until all God’s people are safely home, none of them is yet fulfilled. That is why the Orthodox pray for the saints as well as with them, that they–with us when we join them–may come to the fulfillment of God’s complete purposes.
In particular, we must take account of the well-known and striking saying of Jesus to the dying brigand beside him, recorded by Luke (23.43). ‘Today,’ he said, ‘you will be with me in paradise.’ ‘Paradise’ is not the final destination; it is a beautiful resting place on the way there.
—For All the Saints: Remembering the Christian Departed
On being a saint of God:
In fact, there are so many things said in the New Testament about the greatest becoming least and the least becoming greatest that we shouldn’t be surprised at this lack of distinction between the post-mortem state of different Christians. I appreciate that it may be hard for some to come to terms with this, but in the light of the most basic and central Christian gospel, the message and achievement of Jesus and the preaching of Paul and the others, there is no reason whatever to say, for instance, that Peter or Paul, James or John, or even, dare I say, the mother of Jesus herself, is more advanced, closer to God, or has achieved more spiritual ‘growth’, than the Christians who were killed for their faith last week or last year. Remember the workers in the vineyard (Matthew 20.1-16). Those who worked all day thought they would be paid more, but those who came at the last hour were paid just the same. Is the vineyard owner not allowed to do what he likes with his own? Are we going to grumble because he is so wonderfully generous?
If we are to be true to our foundation charter, then, we must say that all Christians, living and departed, are to be thought of as ‘saints’; and that all Christians who have died are to be thought of, and treated, as such. I honour the sentiments of those who expend time and effort over canonization, beatification and the like. I know that they are trying to say something about how important holiness was and is. But I cannot help regarding their efforts as misguided.
—For All the Saints: Remembering the Christian Departed
On punishment of Christians for their sins after death:
I cannot stress sufficiently that if we raise the question of punishment for sin, this is something that has already been dealt with on the cross of Jesus. Of course, there have been crude and unbiblical versions of the doctrine of atonement, and many have rightly reacted against the idea of a vengeful God determined to punish someone and being satisfied by taking it out on his own son. But do not mistake the caricature for the biblical doctrine. Paul says, in his most central and careful statement, not that God punished Jesus, but that God ‘condemned sin in the flesh’ of Jesus (Romans 8.3). Here the instincts of the Reformers, if not always their exact expressions, were spot on. The idea that Christians need to suffer punishment for their sins in a postmortem purgatory, or anywhere else, reveals a straightforward failure to grasp the very heart of what was achieved on the cross.
What happens to us, our sinful selves, when we die? Are we not still in need of some serious sorting out and cleaning up? Do not our spirits, our souls, still leave a great deal to be desired? If we have made any spiritual growth during the present life, does this not leave us realizing just how much further we have to go? Do we not feel, in our small steps towards holiness here and now, that we have only just begun to climb, and that the mountain still looms high over us?
Yes, we do. Those are, I think, sound and normal Christian instincts. But what the standard argument fails to take into account is the significance of bodily death. We have been fooled, not for the first time, by a view of death, and life beyond, in which the really important thing is the ‘soul’–something which, to many people’s surprise, hardly features at all in the New Testament. We have allowed our view of the saving of souls to loom so large that we have failed to realize that the Bible is much more concerned about bodies–concerned to the point where it’s actually quite difficult to give a clear biblical account of the disembodied state in between bodily death and bodily resurrection. That’s not what the biblical writers are trying to get us to think about–even though it is of course what many Christians have thought about to the point of obsession, including many who have thought of themselves as ‘biblical’ in their theology. But what should not be in doubt is that, for the New Testament, bodily death itself actually puts sin to an end. There may well be all kinds of sins still lingering on within us, infecting us and dragging us down. But part of the biblical understanding of death, bodily death, is that it finishes all that off at a single go.
The central passages here are Romans 6.6-7 and Colossians 2.11-13, with the picture they generate being backed up by key passages from John’s Gospel. Both of the Pauline texts are speaking of baptism. Christians are assured that their sins have already been dealt with through the death of Christ; they are now no longer under threat because of them. The crucial verse is Romans 6.7: ‘the one who has died is free from sin’ (literally, ‘is justified from sin’). The necessary cleansing from sin, it seems, takes place in two stages. First, there is baptism and faith. ‘You are already made clean’, says Jesus, ‘by the word which I have spoken to you’ (John 15.3). The word of the gospel, awakening faith in the heart, is itself the basic cleansing that we require. ‘The one who has washed’, said Jesus at the supper, ‘doesn’t need to wash again, except for his feet; he is clean all over’ (John 13.10). The ‘feet’ here seem to be representing the part of us which still, so to speak, stands on the muddy ground of this world. This is where ‘the sin which so easily gets in the way’ (Hebrews 12. 1) finds, we may suppose, its opportunity.
But the glorious news is that, although during the present life we struggle with sin, and may or may not make small and slight progress towards genuine holiness, our remaining propensity to sin is finished, cut off, done with all at once, in physical death. ‘The body is dead because of sin,’ declares Paul, ‘but the spirit is life because of righteousness’ (Romans 8. 10).
—For All the Saints: Remembering the Christian Departed
