Gerald Hiestand
As noted in my previous post, I think a lot of the confusion regarding Wright arises from a failure to fully embrace the fact that he is using the term dikaioo (and its cognates) differently. This difference in semantics gives the appearance, I believe, of more distance between Wright and his critics than is warranted. So when trying to compare and contrast Wright and the Reformed paradigm I wonder if it wouldn’t be more productive to drop these terms altogether, and instead utilize neutral terms that gets to the substance of what each theologian means.
When it comes to substance (not semantics), there are four basic questions that every evangelical soteriological system generally addresses. I’m better on Calvin than Wright, but here’s how I think they both would answer these questions.
1) What is the ultimate ground of our initial acceptance before God?
For Wright, the ultimate ground of our initial acceptance before God is the atoning work of Christ—his death and resurrection. Wright’s covenantal focus gives his view of the atonement a unique twist, but basically he affirms penal substitution. Christ died in our place—the divine curse for sin is poured out on Christ and thus the way is cleared for all to participate in the blessings of the covenant (or something like that). He doesn’t affirm double imputation as understood by later Reformed theologians, but he does maintain that through Christ’s atoning work the believer has a righteous status before God.
For Calvin, the ground of our initial acceptance is the cross-work of Christ and the imputation of a righteous status based upon this cross-work. (I”m not convinced Calvin affirms the imputation of Christ’s legal obedience as understood by later Reformed theologians.) From what I can tell, Wright and Calvin are pretty much in-line regarding the ground of acceptance—the cross work of Christ, and maybe even the imputation (perhaps not Wright’s word of choice) of a righteous status.
2) What is the proper human response for appropriating this initial acceptance—i.e., what must a person do to “get in,” as it were?
Here’s where I think Wright gets a bit murky. From what I’ve been able to piece together, Wright doesn’t seem to think that any human response at all is required for “getting in.” For Wright the royal proclamation of Christ’s death, resurrection and Lordship (what Wright means by “gospel”) is itself the means by which a person “gets in.” This royal proclamation contains within itself the power to “save” those who hear it. He writes, “The message about Jesus and his cross and resurrection…is announced to them; through this means God works by his Spirit upon their hearts; as a result, they come to believe the message; they join the Christian community through baptism, and begin to share in its common life…” (What Saint Paul Really Said, 116). And again, “The [announcement of Christ’s death, resurrection and Lordship] carries its own power to save people, and to dethrone the idols to which they have been bound….[this announcement] itself creates the Church (Saint Paul, 151).”
But for me, the question still remains as to what human response is required in Wright’s view, if any, to move a person from outside to inside. One might be tempted to think Wright views “faith”—specifically faith in the royal proclamation—as the necessary human response for appropriating the blessings of the covenant, but not so. Wright is pretty clear that faith is not a means of “getting in.” He writes, “Faith…is never and in no way a qualification, provided from the human side, either for getting into the God’s family or for staying there once in” (Saint Paul, 160). For Wright, faith is not a means of “getting in” but rather is evidence that one is already in. So is there any response needed from the human side that is necessary for getting into God’s family? I haven’t yet found it in Wright. Wright’s articulation here seems radically monergistic—as though the royal proclamation is a magic dust that gets sprinkled over people and “poof!”—they are part of the people of God. There is an irony here, because Wright is often accused by Reformed theologians of opening the door to semi-Pelagianism. But given the above, I just can’t see it. If anything, I don’t think Wright gives enough attention to the human response. If anyone has a better understanding of Wright and can provide more clarity here, I would appreciate it.
For his part, Calvin is pretty clear that faith is the necessary human response for securing the blessings of salvation—i.e., “getting in.” We find mercy and God’s help, “if, indeed, with firm faith we embrace this mercy and rest in it with steadfast hope” (Institutes 3.2.1). So this seems like a pretty major difference between the Calvin and Wright, but one that, if anything, makes Wright more of a monergist than Calvin!
3) What is the ultimate ground of our final acceptance before God at the judgment?
From what I can gather, both Calvin and Wright would argue that the basis of our ultimate acceptance at the judgment is the same as the basis of our initial acceptance at our conversion – the redemptive cross-work of Christ. Wright would agree with Calvin, who writes in reference to the final judgment, “Therefore if one seeks the first cause that opens for the saints the door to God’s Kingdom, and hence gives them a permanent standing-ground in it, at once we answer: Because the Lord by his own mercy has adopted them once for all, and keeps them continually” (Institutes, 3.17.6). In other words, the basis for the believer’s acceptance before God at the judgment is the same as the basis for the believer’s acceptance at conversion . It’s not as though for Wright (or Calvin), one is saved initially by Christ’s redemptive work, but then must “make good” on this in order to stand at the judgment. This will become clearer below.
4) What is the necessary human response for appropriating this final acceptance at the judgment? (i.e., How do works relate to the judgment?)
Here is where Wright is most misunderstood, and thus the target of much misguided criticism. Wright certainly believes that a life of good works is the necessary fruit of all who are true members of God’s family, just as faith is a necessary fruit of all who are true members of God’s family. But Wright wouldn’t suggest that works somehow “earn” or “secure” one’s possession of eternal life at the final judgment. Just as faith is not a means of “getting in,” in an initial sense, so too works are not a means of “getting in” an ultimate sense. Both faith and works are the fruit of being in, not the cause. Pointing out that Wright affirms a final justification on the basis of works misses the point. For Wright, the final judgment is not about getting in, but about declaring who is in fact already in. The judgment is a public vindication of God’s previously private judgment. It is in this sense that Wright is comfortable talking about Spirit-wrought works “vindicating” the believer at the judgment. For Wright, the reason good works are are a source of vindication is because such works show that one is already “in Christ.” If I read Wright correctly, we are “in” at the final judgment because the royal proclamation has had its way with us; the inevitable result of this royal proclamation in us is a life of both faith and good works (a very Reformed idea!). At the judgment, God publicly declares who is in fact already in, based on the evidential good works wrought by the effect of the “royal proclamation.” So the final judgment for Wright is not about works “getting us in” but about God declaring who is already in. (The big deal that was made at ETS this year about Wright modifying his language from “on the basis of” to “according to” only underscores the point that Wright has not been understood. If you feel better about Wright because he is now using the phrase “according to” then you didn’t really understand him in the first place. From Wright’s perspective, and how he understands what is happening at the judgment, there really isn’t much difference.)
Interestingly, Calvin has more of a merit theology than Wright. Calvin is willing (all be it hesitantly) to talk about eternal life as a “reward” given to good works, but only in as much as one’s works have been justified and cleansed through the blood of Christ. “It is no absurdity that man is so justified by faith that not only is he himself righteous but his works are also accounted righteous above their worth” (Institutes 3.17.9, see all of 3.18). For Calvin, works are a “secondary” cause of being received positively at the judgment.
Ultimately, I don’t think Wright and Calvin are really all that different at this point. For both Wright and Calvin, works don’t “earn” or “acquire” eternal life in themselves, but rather are the necessary fruit of all who are true members of God’s family—the membership badges, as Wright calls them. For both Wright and Calvin, works function more in an evidential, rather than instrumental, role. If anything, Calvin’s discussion of judgment and works could be construed in slightly more Augustinian/synergistic terms, since Calvin views the judgment as more about “getting in” and Wright views it more about “declaring who is already in.”
Conclusion
So there you have it. If I’m reading Wright correctly, I don’t think substantively that he is all that different than Calvin when it comes to his basic soteriological framework. Semantically yes, but substantively no. The major place where Wright parts company with later Reformed theologians is (as noted above) his denial that faith is a means of “getting in” and of double imputation. Perhaps it bears noting that I don’t tend to follow Wright in all of these matters. I’m not sure he’ s using the terms “justification” and “righteousness” in the best ways, and I’m certainly in favor of the way Calvin (and Augustine) talk about faith as a means of appropriating salvation. But I am fairly confident that Wright isn’t a semi-pelagian who thinks that somehow we earn salvation through good works.
