Legalism (theology) and Midhopestones

Contents 1 In the New Testament 2 In intra-Christian relations 2.1 Roman Catholic Church 2.2 Eastern Orthodox Churches 2.3 Protestant Churches 2.4 In history 3 References 4 See also

In the New Testament

The words 'legalism' or 'legalist' do not occur in the Old or New Testaments. Legalism's root word, "law" (Greek nomos), occurs frequently in the New Testament, and sometimes is interpreted as legalism. In 1921, Ernest De Witt Burton stated that in Gal. 2:16, "nomou is here evidently used ... in its legalistic sense, denoting divine law viewed as a purely legalistic system made up of statutes, on the basis of obedience or disobedience to which individuals are approved or condemned as a matter of debt without grace. This is divine law as the legalist defined it." The Greek of Paul's day lacked any term corresponding to the distinct position of "legalism", "legalist", or "legalistic", leading C.E.B. Cranfield to commend "the possibility that Pauline statements which at first sight seem to disparage the law, were really directed not against the law itself but against that misunderstanding and misuse of it for which we now have a convenient terminology" (legalism). Messianic Jewish Bible translator David H. Stern cited these two scholars to support the translation framework that often "'nomos' means 'legalism' and not God's Torah", especially in Paul's constructs erga nomou (literally "works of law", rendered by Stern "legalistic observance of Torah commands") and upo nomon (literally "under law", rendered by Stern by 13 words, "in subjection to the system which results from perverting the Torah into legalism").

One concept of legalism, the belief that salvation can be earned by obedience to laws, is referred to in various New Testament books, including Galatians. In this case, some Jews who had become Christians believed that in order to obtain salvation, both faith in Christ (as Messiah), and obedience to the Mosiac laws were required, such as the cases of the circumcision controversy and the Incident at Antioch. Generally, however, these cases are referred to as the Judaizer controversy, rather than a legalism controversy, but the two are related.

Legalism refers to any doctrine which states salvation comes strictly from adherence to the law. It can be thought of as a works-based religion. Groups in the New Testament said to be falling into this category include the Pharisees, Sadducees, Scribes, Judaizers, and Nicolaitans. They are legalists because they emphasized obeying the Law of Moses, in the case of the Pharisees and Scribes, to the letter without understanding the concept of grace. Jesus condemned their legalism in Matthew 23. The Pharisees love of the praises of men for their strict adherence is said to be a prime example of legalism.

Legalism is sometimes confused with obedience. New Testament books such as Romans, speak of grace and obedience together. An example is found in Romans 1:5 (New American Standard Version) speaking of Christ 'through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles, for His name's sake...' The goal of receiving the grace was to bring about obedience of faith. Here grace, faith and obedience are tied together. Other references are in Acts 5:29, 32; Romans 16:19; 2 Corinthians 7:15; Hebrews 5:9.

Legalism is also confused with discipline, which is often spoken of in a positive light. See 1 Corinthians 9:17; 1 Timothy 4:7; 2 Timothy 1:7 and Hebrews 12:5–11.

A third common misunderstanding of legalism is the word law. Law in many places in the Bible refers to the Law of Moses, see also Biblical law in Christianity. In Galatians the Judaizers were trying to insist that salvation required that a person be circumcised prior to obeying the Law of Christ. Galatians 2:16 says, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified" (King James Version). The faith here is the Law of Christ and the law here is the Law of Moses. The legalism of the Judaizers was that obedience to the law of Moses was necessary to be saved.

Legalism in the New Testament is believed by some as being revealed by the life of Saul prior to his conversion. Some believe that Saul sought to redeem himself by his works of persecution of the church and its ultimate destruction. Acts 26:9–11 reveals, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities" (King James Version). Galatians 1:13–14 states, "For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (King James Version). These two texts emphasize the nature of Saul's religion, works.

However, in this passage the obedience is not tied to the obeying of specific Old Testament laws, such as keeping Sabbath or circumcision. Icon of James the Just, whose judgment was adopted in the Apostolic Decree of Acts 15:19–29, c. AD 50.

At the Council of Jerusalem, c. 50, James the Just decreed the Apostolic Decree: "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and fornication, and things strangled, and blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day" (Acts 15:19–21).

Though the Apostolic Decree is no longer observed by many Christian denominations today, it is still observed in full by the Greek Orthodox.and it was a very effective philosophie during that time. In intra-Christian relations Roman Catholic Church

In Roman Catholicism, good works are done in service to God and one's neighbour, 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. Faith and good works, giving the individual free will to choose...

In an attempt to resolve the dispute over legalism, the Joint Declaration on the Doctrine of Justification was a document issued in 1999 by Lutheran-Catholic clerical representatives, declaring a common belief in Sola gratia, that grace alone can save the faithful, and that there is a progressive infusion of grace in the spirit of the believer. Eastern Orthodox Churches

The Eastern Orthodox, for another example, rejects 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 of the Western Church. 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. Protestant Churches

In Protestant, Evangelical, Christian theology, especially in popular versions of the same, the charge of legalism is an accusation of overzealous adherence to the word of the Bible (as law) in all things said, established or accomplished in a believer's life (cf. bibliolatry). All is in accordance to the word. In that context, to apply the criticism of legalism to a theological position or religious attitude implies that the accused has overturned the Gospel of salvation through faith and new life in Jesus Christ and has instead substituted some principle of personal works of strict adherence to the word, through action, thought, or speech for the unearned grace of God. In history

Throughout the history of Christianity, certain beliefs and practices have tended to draw charges of legalism. These include: Asceticism, such as fasting and other forms of self-denial. The keeping of Christian Sabbath, especially regarding prohibitions of various otherwise innocent activities on the day of worship. Various extra-biblical ordinances and customs that become associated not just with wisdom but with holiness, in the contemporary situation, such as prohibitions against theater, movies, dancing, rock music, playing cards, interracial marriage or mixed bathing. Total abstinence from alcohol (See also Christianity and alcohol.) Ritualism, a superficial or superstitious use of customary prayers and liturgy. Similarly, certain exclusive ritual practices, such as rigorous insistence on the

Midhopestones and Legalism (theology)

Midhopestones (archaic Nether Midhope, also Middup, or Middop) is a village in the civil parish of Bradfield within the Stocksbridge and Upper Don electoral ward in the borough of the City of Sheffield, England.

Together with the nearby hamlet of Upper Midhope the two habitations have been collectively known as Midhope.

Contents 1 Geography 2 History 3 References 3.1 Sources 4 External links

Geography

Midhopestones is a village located 10.9 miles (17.5 km) from Sheffield city centre, near the northwestern edge of the city boundary. The village is located in the valley of the Little Don River, south of the A616, and the river, between Underbank reservoir and Midhope reservoir.

The village and near environs contains many historic and listed structures, many dating from the 17th or 18th centuries, typically gritstone built structures, including: Stonecroft cottage; a house and a barn with forge on Miller lane; houses on Mortimer Road including the Club Inn (since 2002 Ye Olde Mustard Pot), and 'New House'; and houses on Oaks lane including 'The Oaks', and a cowhouse.

Some structures date to earlier periods including a cowhouse at Midhope Hall farm, which dates to the 14th century, and includes part of a medieval courthouse in its structure; the present village church of St. James is dated to a 1705 rebuild, the original structure originates from some time in the 14th century.

Also in the near area is the Midhopestones bridge over the Little Don, circa 1788; a toll bar house from the late 18th century, north of the village and river, and an early 19th-century former inn, both on the former Manchester Road (A616); History

The name midhope is thought to derive from the Old English words mid (middle) and hop (enclosed or dry place), the suffix 'stones' is though to refer to stepping stones in the river (now beneath Underbank reservoir), and is not recorded in use before the late 17th century, before the 17th century the village was known as Nether Midhope.

The earliest written record of the place dates to 1227, the village is though to have had its own manor and lord from the 12th century onwards. The manorial complex had its own chapel dedicated to St. James, in 1368 this was converted to a granary, and a replace ment church built. There is documentary evidence from the 19th century of related cruck buildings and a mill.

In 1720 Midhope Pottery was established, producing general household ware. The village grew during the 17th and 18th century, fields were enclosed in the late 17th century, a school was built in 1732, and a toll road, the Mortimer Road, was built from Penistone to Grindleford via Midhope circa 1771. In 1778 a bridge was constructed, replacing an older one destroyed in floods.

Acts of parliament in the early 19th century led to the construction of the Manchester Road (now the A616), and to extensive field enclosure in the valley. The public house, the "Club Inn" (after 1992 known as the 'Midhopestone Arms', and after 2002 as the 'Ye Olde Mustard Pot'.) was opened in the late 19th century in a converted late 18th-century farmhouse. Midhope pottery closed in 1845 due to more industrialised competition.

In 1919 Midhope reservoir was constructed by the Barnsley Corporation: several houses, the river stepping stones, and part of the pottery were lost to this development.

As a result of the historical and archaeological interest of the buildings in Midhopestones, and its relatively preserved condition, the village and area was declared a conservation area by Sheffield City Council in 1976.
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