Legalism (theology)

Legalism, in Christian theology, is a pejorative term referring to an improper fixation on law or codes of conduct, or legal ideas, usually implying an allegation of pride and the neglect of mercy, and ignorance of the grace of God. Legalism may also be alleged, in Christian theology, in criticism of theories which are perceived to be excessively dependent upon legal concepts. It represents the opposite extreme from antinomianism, the claim that moral laws are not binding on Christian believers. Simply put, legalism is belief in redemption by works, not faith.

Table of contents

1 In the New Testament
2 In later Christian theology
3 See also
4 External link

In the New Testament

A number of Biblical passages indicate that the tension between legalism and antinomianism goes back to the very beginnings of Christianity.

Jesus Christ directed some of his harshest words at the Pharisees and their accompanying "scribes" and "lawyers," the guardians of the ritual law of Judaism. Matthew 23 is just one of the several sermons Jesus preached against them. The gravamen of Jesus' charge against the Pharisees was that they did, in fact, scrupulously follow the ritual laws of Judaism, but their scrupulousness did not make them more charitable or lead to inner repentance.

On the other hand, Jesus also said that "except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter the kingdom of heaven." (Matthew 5:23 KJV) Jesus sought to call his followers to a more inward form of obedience, in which righteous acts stemmed from an inward love of God, rather than a desire to please others, to seem holy in their eyes, or for a fear of temporal or divine retribution. Some have said that this teaching resembles the teachings of some strains of Judaism from the period immediately preceding Jesus, and in particular the teachings of the Rabbi Hillel the Elder.

The tension continues in the epistles of Paul of Tarsus. Paul also had to deal with issues regarding the acceptance of Gentiles into Christianity, and the extent to which Gentile converts were bound by the Torah or the traditional religious rules of Judaism. Paul generally rejected extension of the purity laws of Judaism to Gentile converts, saying that no one should "judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days." (Colossians 2:16, KJV) On the other hand, his writings also contain frequent statements to the effect that those who commit a list of sins "shall not inherit the kingdom of God." (E.g. Galatians 5:19-21)

In later Christian theology

In Protestant, Evangelical, Christian theology, especially in popular versions of the same, the charge of legalism is an accusation of ignorance of the Christian Gospel, or of unbelief. In that context, to apply the criticism of legalism to a theological position or religious attitude, implies that the accused has over-turned the Gospel of salvation through faith and new life in Jesus Christ, and has substituted some principle of personal merit or ritual purity for the unearned grace of God.

The Eastern Orthodox, for another example, reject the satisfaction theory of the atonement as legalistic. The satisfaction theory states that mankind's Original Sin violated God's law, resulting in all men being born guilty: an idea prevalent in the writings of Tertullian and Augustine of Hippo. Anselm formally developed the theory that the legal problem of guilt before the Law, required the legal solution of retribution, in order to achieve a just salvation. The solution was for God's son Jesus to willingly die on the Cross in place of humanity, thus allowing the legal penalty to be fully carried out, satisfying the justice of God, and thus clearing the way for mercy to be shown to sinners. The Eastern Orthodox charge that this theory is too dependent upon Roman legal concepts of retribution and justice.

In Roman Catholicism, good works are done in service to God and one's neighbor by faith working through love. In contrast, an excess of severity in the imposition of, or overly-scrupulous conformity to any rule of piety, may be charged with legalism.

Throughout the history of Christianity, certain beliefs and practices have tended to draw charges of legalism; these include:

Ascetic practices such as fasting and other forms of self-denial. Those who belive in these things often defend them as practices that improve concentration on spiritual things and cultivate detachment from the world, and as practices that Jesus apparently expected his followers to continue.
Various ordinances and customs that address subjects not directly covered in Scripture, such as customs disapproving of dancing, playing cards or alcoholic beverages. Believers in these practices often defend them as addressing issues and controversies unknown at the time the Bible was written.
Ritual, such as the use of customary prayers and an elaborate liturgy. Believers in these practices often defend them as traditions with deep roots, and as logical expansions of practices that do in fact have Biblical precedents.
Similarly, the insistence on certain exclusive ritual practices, such as a Saturday Sabbath or adult baptism, especially when practicing these rituals is held necessary for salvation.
Sacraments, especially when the underlying theology views them as vehicles of God's grace. Believers in these practices often defend them with the claim that the church was founded by God as the vehicle for grace, and that to reject them is to flirt with the gnostic notion that matter is inherently evil and cannot be a vehicle for God's grace.
Biblical literalism of the sort that underlies Christian fundamentalism.
The degree to which various ordinances of the Old Testament continue to be binding on believers.

Several underlying dynamics appear in these controversies. The permitted scope of veneration of material objects, versus claims that such veneration is idolatry, affects the perceived sanctity of ritual spaces and objects, and therefore of the rituals and customs themselves. Related to this are competing ideas about whether material things can be good, or are just a temporary evil to be done away with as soon as possible. Teachings about the authority of the church, the sources of legitimacy of that authority, and the role of clergy versus the priesthood of all believers, also affect these debates. Related to these disagreements are debates concerning the authority of the Bible, and whether it is to be interpreted literally or more freely.

External link

Twisted Scriptures by Mary Alice Chrnalogar
The Deadly Dangers of Moralism by John F. MacArthur, Jr.
Christian Liberty by J. I. Packer