Justification, Part 2 (ABC-1903)

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Romans 4:1–3 NKJV

1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”

In this part of the series

Martin Luther’s encounter with biblical justification

Luther’s and Roman Catholic Church’s views compared

Other views compared

On Righteousness - infused or imputed?

Conclusion

Roman Catholic View on Justification

Salvation Belongs to the Lord: An Introduction to Systematic Theology Justification

This is the main difference between Protestant and Roman Catholic views of justification. For Roman Catholicism justification is primarily God’s making us righteous, not declaring us righteous. It is not a consistently forensic concept but overlaps sanctification. So, on the Roman view God makes us righteous within and declares us to be righteous on the basis of this “infused righteousness.” That infused righteousness, to some degree, merits eternal life. This means, then, that salvation is based partly upon our works. We cannot be assured of our salvation in this life, because we are never sure whether our works have been sufficient.

Systematic Theology G. The Ground of Justification

Rome teaches that the sinner is justified on the basis of the inherent righteousness that has been infused into his heart, and which, in turn, is the fruit of the co-operation of the human will with prevenient grace. This applies to what is called the first justification; in all following justification the good works of man come into consideration as the formal cause or ground of justification.

Systematic Theology The Romish Doctrine

According to the Romish scheme (1.) God is the efficient cause of justification, as it is by his power or supernatural grace that the soul is made just. (2.) Christ is the meritorious cause, as it is for his sake God grants this saving grace, or influence of the Spirit to the children of men. (3.) Inherent righteousness is the formal cause, since thereby the soul is made really just or holy. (4.) Faith is the occasional and predisposing cause, as it leads the sinner to seek justification (regeneration), and disposes God to grant the blessing. In this aspect it has the merit of congruity only, not that of condignity. (5.) Baptism is the essential instrumental cause, as it is only through or by baptism that inherent righteousness is infused or justification is effected. So much for the first justification. After this justification, which makes the sinner holy, then, (6.) Good works, all the fruits and exercises of the new life, have real merit and constitute the ground of the Christian’s title to eternal life.

In Summary

Justification is the process of becoming righteous through the sacraments

Baptism – initial justification; sins are forgiven sin; righteousness is infused

Penance – cleansing from sins after baptism; believer is becomes righteous through penance

Final justification depends on the works of the believer

Purgatory - final cleansing, because final justification cannot be determined on earth

Martin Luther’s Revelation

His understanding of the doctrine was transformed when he understood the real meaning of the word “justify”

RCC teaches that justfy means “to make righteous” - depending on the Latin translation of the Bible, the word read JUSTIFICARE, “to make righteous”

Luther learned the original meaning of “justify” - the Greek word is DIKAIOO, “to declare righteous”

Luther understood justification to mean a declaration of God, not a procedure or process. The rest is history.

R.C.C.’s and Luther’s Views Compared

RCC’s Teaching

(See above)

Baptism – initial justification; sins are forgiven sin; righteousness is infused

Penance – cleansing from sins after baptism; believer is becomes righteous through penance

Final justification depends on the works of the believer

Purgatory - final cleansing, because final justification cannot be determined on earth

Luther’s Teaching

Justificaion is the act of God whereby the sinner is declared righteous by faith in Christ

Justification takes place in baptism, which is the same as regeneration

Justification is complete

Reformed and Pentecostal Views Compared

Reformed Teaching

•Justification is an act of God whereby He declares righteous the sinner who believes

•Justification is a one-time act, is instantaneous and complete

•Justification does not change the person

Pentecostal Teaching

•Justification is an act of God whereby He declares righteous the sinner who believes

•Justification does not change the person

•Justification is three-fold – past, present and future

Righteousness - Infused or Imputed?

Infuse = fill, soak, flow into

When a person is justified a baptism, righteousness is infused into his heart through the Holy Spirit

infused righteousness is basically God’s righteousness and human works cooperating together for final justification

Final justification is based on how good the person will become

NOTES

there is no biblical rsupport for this view

the works of faith () DO NOT ADD to our justified standing before God.

However, our righteous acts DO NOT ADD to our justified standing before God.

Impute = ascribe, credit, put into account

When a person is justified, righteousness is imputed by faith

Justification is complete and by faith in Christ alone

NOTES

Righteousness belongs to Christ, not ours

the believer’s sins are forgiven

Christ’s righteousness is put into the believer’s account by faith

Errors Observed

On RCC’s teaching

1.) Justification is a process involving human works

In repentance and faith, the believer is only initially justified by being forgiven of his sins

final justification depends on the person’s works

2.) Justification is merited

the believer must work and do penance so that he can become righteous before God

3.) Justification iand sanctification are confused

4.) Final justification is not achieved on earth

Thomas Aquinas invented the doctrine of purgatory to compensate for unfulfilled righteousness on earth

On Protestant Views (Lutheran, Reformed, Arminian)

1.) Justification does not change a person

the believer is both “sinner” and “righteous” at the same time

Regeneration precedes justification (by faith), and yet the person is still not changed

2.) The arminians teach that the believer is only accounted righteous on the basis of his life of obedience

this somewhat similar to RCC’s teaching

On The Pentecostal Teaching

1.) Justification is three-fold - past, present and future

Justification is complete in the declaration

present sins are forgiven, but the believer remains justified

The Biblical View

1.) Justification is God’s imputing righteousness on the believer by faith in the blood of Jesus Christ.

Expressed in 2 ways

faith is imputed for righteousness

righteousness is imputed by faith

2.) Justification is a one-time act of God, final and complete

Abraham was justified all his life

- justification was a finished work

- having been justified…

3.) Works do not justify us before God, but before men as a kind of vindication

, ,

4.) Justification does make the believer - not as a process (RCC way) but as a result of God’s declaration

- will be made righteous

our works do not contribute t o our righteousness

our works vindicate our faith

our works

Conclusion

Martin Luther’s revelation on the doctrine of justification was not complete. Nevertheless, it was a significant change from the Roman doctrine.

Like Simon Peter who declared - “You are the Christ, the Son of the living God!”

Justification is not the end of God’s working in the believer’s life, but the beginning.