#salvation
With my whole heart I have sought You; oh, let me not wander from Your commandments! —Psalm 119:10
One of my favorite classic hymns is “Come, Thou Fount of Every Blessing,” which was written in 1757 by 22-year-old Robert Robinson. In the hymn’s lyrics is a line that always captures my attention and forces me to do some self-evaluation. The line says, “Prone to wander, Lord, I feel it. Prone to leave the God I love.” I feel that way sometimes. Too often I find myself distracted and drifting, instead of having my heart and mind focused on the Savior who loves me and gave Himself for me. Robert Robinson and I are not alone in this.
In those seasons of wandering, our heart of hearts doesn’t want to drift from God—but, like Paul, we often do what we don’t want to do (Rom. 7:19), and we desperately need to turn back to the Shepherd of our heart who can draw us to Himself. David wrote of this struggle in His great anthem to the Scriptures, Psalm 119, saying, “With my whole heart I have sought You; oh, let me not wander from Your commandments!” (v.10).
Sometimes, even when our hearts long to seek God, the distractions of life can draw us away from Him and His Word. How grateful we can be for a patient, compassionate heavenly Father whose grace is always sufficient—even when we are prone to wander! —Bill Crowder
Prone to wander, Lord, I feel it,
Prone to leave the God I love;
Here’s my heart, O take and seal it,
Seal it for Thy courts above. —Robinson
Our tendency to wander is matched by God’s willingness to pursue.
The water that I shall give him will become in him a fountain of water springing up into everlasting life. —John 4:14
Visitors to Colorado often become dehydrated without realizing it. The dry climate and intense sun, especially in the mountains, can rapidly deplete the body’s fluids. That’s why many tourist maps and signs urge people to drink plenty of water.
In the Bible, water is often used as a symbol of Jesus as the Living Water who satisfies our deepest needs. So it’s quite fitting that one of Jesus’ most memorable conversations took place at a well (John 4:1-42). It began with Jesus asking a Samaritan woman for a drink of water (v.7). It quickly progressed to a discussion of something more when Jesus said to her: “Whoever drinks of this [physical] water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life” (vv.13-14).
As a result of this conversation, the woman and many people in the village where she lived came to believe that Jesus was “the Christ, the Savior of the world” (v.42).
We can’t live without water. Nor can we truly live now or eternally without the living water we receive from knowing Jesus Christ as our Savior. We can drink of His life-giving water today. —David McCasland
Gracious and Almighty Savior,
Source of all that shall endure,
Quench my thirst with living water,
Living water, clear and pure. —Vinal
Only Jesus, the Living Water, can satisfy the thirsty soul.
Question: To those who know of it, how do y’all feel about Pelagianism?
It sounds nice, but it fundamentally misunderstands what salvation is.
Pelagianism,as it is constructed and criticized by Augustine*, teaches that one does not need grace to perfectly obey God’s commandments, and (further) that one’s salvation is determined by one’s actions in this life, and those actions alone. The latter point especially is simply not feasible with the Catholic-Orthodox perspective of what salvation is - it’s not just some happy reward for those who do good things, but a very share in the life of God. And because of that, salvation is of necessity something that requires God’s intervention.
Human beings are not divine; there is absolutely nothing that human beings can do, in and of themselves, that will give them divinity. It must be given to us; that’s what grace is, the gifting of God’s very Self into our own selves.
And, frankly, that’s a good thing. We’re always talking about how we’re human, and that’s a good thing; how we mess up sometimes, how we’re not always going to be perfect. Pelagianism doesn’t really allow for that; if Pelagianism is true, if we are not drawn to sin, well, what is your excuse? Why do we sin? I very much believe that “human nature is flawed” is probably one of the most verifiable doctrines of the Christian faith; we stumble all the time. We have character flaws that predispose us to certain bad choices; do you really think you have the absolute freedom to do good in every situation that you’re in? And if you do genuinely believe that, why don’t you do the best in every situation you’re in?
Pelagianism is an attractive heresy because it assumes the absolute best of human nature, but in doing so it places an impossibly heavy burden on human nature; it makes God a Judge first and foremost, and not a Savior. And, worst of all, it encourages us to look in ourselves as the ultimate solution to our problems, rather than realizing that we are creatures meant to subsist in and coexist with others.
(*I phrase it this way because Pelagianism as we understand it probably did not exist; Augustine brought a bunch of different ideas associated with Pelagius together, and condemned them as if they were a formal and coherent system of theological thought. Poor Pelagius, condemned for these ideas, might not have even subscribed to them)