Last week’s post focused on Christian spirituality and canon law, the two core concepts in understanding the spirituality of canon law. Today’s post considers the relationship between these two concepts in the scriptures. The law has different connotations in the bible. It sometimes signifies the whole word of God (Ps 19:7-11; 119:1-176; Isa 8:20), the Old Testament (John 10:34; 15:25), and the five books of Moses, the Pentateuch (Luke 24:44; Acts 13:15). Sometimes too, the law refers to Mosaic institutions as a whole (Joh 1:17; Ac 25:8).
The relationship between spirituality and law goes back to the beginning of human’s relationship with the divine.
The injunction to be holy as the Lord our God is holy (Lev 19:1) is the foundation of the spirituality of canon law because it is a command that corresponds to the object, origin and goal of Christian spirituality, namely, the pursuit of holiness.
Hence, the Ten Commandments not only serve as ordinances that help maintain order in the Israelite community but also assist in improving their relationship with God (Exodus 20; Deut 5:1). Moses later reiterates that the essence of the law and its observance is for their lives to be prolonged and that it may be well with them (Deut 6:1; 11:13).
Furthermore, the commandment to love God with all of one’s being is also central in the Israelites’ relationship with God (Deut 6:4-9; 10:12). The Pentateuch also contains several other statutes and ordinances, and the importance of law in maintaining the covenant the Israelites had with God is recurrent in the story of the Israelites in the Old Testament.
The Old Testament prophets emphasise obeying the commandments as a means the Israelites improve their relationship with God (Isaiah 1:18-20; Jeremiah 7:23). Due to regular breaches of the covenant God had with the Israelites, God promises to create a new covenant with the house of Israel where he will put his law within them and write it upon their hearts so that they know God better and better their relationship with him (Jeremiah 31:31-34). Therefore, obeying God’s law should be their delight (Psalm 40:8; 119:16, 47).
The spirituality of law continues in the New Testament as Christ emphasises that he does not come to abolish the law and the prophets but to fulfil them (Matt 5:17) and that keeping the commandments is necessary for eternal life (Matt 19:17). He further describes the love of God and neighbour as the greatest commandments and the summary of the law and the Prophets (Matt 22:36-40), and establishes an intrinsic relationship between love of God and keeping his commandments (John 14:15, 21, 23; 15:10,14).
St. Paul engages the law with a different objective. As the apostle of the Gentiles, his purpose is to find a way to convert the Gentiles to Christianity without first making them Jews and, therefore, subjects of the Jewish law. Since circumcision is the most outward sign of keeping the Jewish law, the Jews argue that circumcision, according to the custom of Moses, is necessary for salvation (Acts 15:1). Hence, St Paul’s approach to law is sometimes ambiguous and contradictory.
St. Paul affirms that the law is holy, just and good (Rom 7:12) if used according to the purpose for which it is given (1 Tim 1:8). The law is also spiritual (Rom 7:14), and Christ is the end of the law so that there may be righteousness for all who believe (Rom 10:4). Loving one’s neighbour is fulfilling the law because “love does no wrong to a neighbour” (Rom 13:8-10).
Paul identifies the two natures of law and grace (Rom 6:14), thereby distinguishing between the law of sin and death and the law of the Spirit of life in Christ (Romans 8:2). Christ was born under the law (Gal 4:4) to redeem those who were under the law so that they might receive adoption as sons (Gal 4:5). Since Christ redeemed them from the curse of the law (Gal 3:13), they have died to the law through the body of Christ (Rom 7:4,6). Paul then contradicts himself when he argues that those the Spirit leads are not under the law (Gal 5:18).
Paul establishes the relationship between the law and sin. He argues that the law is not a sin, yet without the law, one would not have known sin. In other words, the existence of the law helps the individual to know what is sinful (Rom 3:20; 7:5,7). Therefore, Paul considers grace a higher law, that is, a state where sin will not have dominion (Rom 6:14). Hence, he exhorts all to live beyond the law for a new life based upon faith in Christ through the Holy Spirit (Gal 2:19-21).
Finally, St. Paul identifies the relationship between law and spirituality through his teaching on justification. He affirms that one is not justified by the works of the law but through faith in Jesus Christ (Gal 2:16; Rom 3:20, 28). This suggests the need for a higher purpose while keeping the law, namely, living to God. Hence, Paul says: “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20).
With the salvation wrought by Christ leading to the salvation of those who believe (1 Peter 1:9), the emphasis of the law shifts to the endpoint of the pursuit of holiness, namely, eternal life, that is, the salvation holy souls obtain at the end of their lives (Rom 6:22). The theme of salvation led to the Jerusalem Council because some Jews taught that unless the Gentiles were circumcised according to the Mosaic law, they could not be saved. The norms issued at the end of the council serve to make the journey towards holiness and salvation less burdensome (Acts 15:28-29).
Writing to the Corinthians, St. Paul recalls his letter forbidding the faithful from associating with immoral members so they do not undermine their journey towards salvation (1 Cor 5). In like manner, St. Paul condemns the aberration of the celebration of the Eucharist among the Corinthians and emphasises that they should celebrate and receive the bread and wine worthily, or else they profane the body and blood of Christ, an action which undermines participation in the salvific action of Christ in the Eucharist (1 Cor 11:17-34).
The life of the early Church also shows the centrality of norms in living out the Christian faith and promoting the salvation of souls.
As this is a new journey, criticisms and recommendations will be helpful. Kindly reach me on WhatsApp or through email: chidiebere.obiodu@existentialtheology.com
