The following is from the October “Proclaiming the Gospel” email from Mike Gendron. I felt it was important enough to post here so as to widen the audience reading it.
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The Reformation Recovered The Doctrine of Justification By Faith, by Mike Gendron
When Martin Luther nailed his 95 Theses to the Castle Church door in Wittenburg 500 years ago this month, he ignited a theological firestorm that would burn throughout Europe. As a Roman Catholic monk, Luther's greatest desire was to become right with God, yet his religion offered no peace or assurance. This led him to begin a diligent study of God's Word and it was there that he discovered the only way a condemned sinner could be justified by a holy and righteous God. Luther's study of Scripture revealed the glorious doctrine of justification that had been concealed and corrupted by religious traditions for over 1000 years. The Bible declares the justification of sinners can only be accomplished by a divine exchange - the imputing of man's sins to Christ, and the imputing of Christ's righteousness to sinners (2 Cor. 5:21). The only way condemned sinners can be justified is through the sin-bearing, substitutionary death of Christ who satisfied divine justice.
The doctrine of Justification is said to be the hinge upon which the gates of heaven open and close. Those who get justification wrong also get the Gospel wrong, and those who die embracing a false gospel will pay for that mistake forever. The doctrine of Justification declares the inflexible righteousness of God as a Judge who must punish every sin, that has ever been committed, by everyone who has ever lived. It also declares His love, mercy, and grace in providing His only Son to be crucified as a substitute for sinners.
Many Christians are unaware of how the Catholic Church has twisted and distorted the biblical doctrine of Justification and condemned those who believe it. Yes, they have pronounced 33 anathemas from the Council of Trent on anyone who believes that they are justified by grace alone, through faith alone, in Christ alone. Since this has eternal consequences, we have provided 10 contrasts between the biblical Doctrine of Justification and the corrupted doctrine that continues to be taught by Rome. To print a copy of these 10 contrasts click here. The numbers in parenthesis are paragraph numbers from the Catechism of the Catholic Church.
1) Justification is by faith in what God accomplished in Christ (Rom. 5:1). Rome says initial justification is by water baptism (1992).
2) Justification changes one's legal status before God whereby a condemned sinner has been acquitted and declared righteous (Rom. 5:12-21). Rome says justification changes the inner man, not his legal status (2019).
3) Justification is an instantaneous act of God which immediately declares a sinner righteous (Rom. 4:3). Rome says justification is an ongoing process, the ongoing renewal of interior man (2019).
4) Justification is permanent and is never lost by sin. The legal status of a justified man is as unchangeable as the righteousness of Christ (Heb. 10:14). Rome says justification is temporal. It is lost by sin and regained through the sacrament of penance and good works (1446, 1861).
5) Justification is by grace apart from works (Titus 3:7; Rom. 11:6). God justifies those who do not work (Rom. 4:5; Gal. 2:16). Those justified receive the gracious gift of Christ's righteousness (Rom. 5:17). Rome says justification must include good works (2010). "If anyone says that the sinner is justified by faith alone, let him be anathema" (Trent, Canon 9). Rome says re-justification must be merited by making satisfaction for sins through works of mercy, prayer, service to neighbors, etc. (1459, 1460, 2027).
6) Justification is by imputation or crediting of Christ's completed righteousness to the one justified (2 Cor. 5:21; Rom. 4:5). Rome says justification is by infusion of God's righteousness which renews the interior man (1989).
7) God justifies the ungodly (Rom. 4:5). Rome teaches final justification is only for those who have become righteousness (2016, 2020).
8) After justification all sins are no longer taken into account or punished (Rom. 4:5; 2 Cor. 5:19-21). Rome says that sins committed after justification will be punished either in purgatory or in hell (1030, 1861).
9) God promises to glorify everyone He justifies because those justified can never be condemned (Rom. 8:1, 8:30). Rome says that God will condemn to hell anyone who was justified (by water baptism) but who dies in mortal sin (1861).
10) Justification precedes sanctification (Rom. 6-8). Rome says justification is an integral part of sanctification (1995).
The righteousness that justifies the ungodly sinner is an alien righteousness that was accomplished outside of and apart from man. It is the completed righteousness of Jesus Christ and is given as a gift from God apart from any merit or work of man. His perfect righteousness is imputed at the moment the redeemed is united with Christ by faith. The righteousness of Christ is our passport into heaven! No one will enter into glory without it (2 Peter 3:13).
2 comments:
In my study on this topic of imputed righteousness, the Greek term “logizomai” is the English term for “reckon/impute/credit/etc,” (all terms are basically equivalently used) and when I look up that term in a popular lexicon here is what it is defined as:
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QUOTE: “This word deals with reality. If I “logizomai” or reckon that my bank book has $25 in it, it has $25 in it. Otherwise I am deceiving myself. This word refers to facts not suppositions.”
LINK: http://tinyurl.com/r92dch
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The lexicon states this term first and foremost refers to the actual status of something. So if Abraham’s faith is “logizomai as righteousness,” it must be an actually righteous act of faith, otherwise (as the Lexicon says) “I am deceiving myself.” This seems to rule out any notion of an alien righteousness, and instead points to a local/inherent righteousness.
The Lexicon gives other examples where “logizomai” appears, here are some examples:
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Rom 3:28Open in Logos Bible Software (if available) Therefore we conclude [logizomai] that a man is justified by faith without the deeds of the law.
Rom 4:4Open in Logos Bible Software (if available) Now to the one who works, his wages are not counted [logizomai] as a gift but as his due.
Rom 6:11Open in Logos Bible Software (if available) Likewise reckon [logizomai] ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Rom 8:18Open in Logos Bible Software (if available) For I reckon [logizomai] that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
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Notice in these examples that “logizomai” means to consider the actual truth of an object. In 3:28 Paul ‘reckons’ faith saves while the Law does not, this is a fact, the Law never saves. In 4:4 the worker’s wages are ‘reckoned’ as a debt because the boss is in debt to the worker, not giving a gift to him. In 6:11 the Christian is ‘reckoned’ dead to sin because he is in fact dead to sin. In 8:18 Paul ‘reckons’ the present sufferings as having no comparison to Heavenly glory, and that is true because nothing compares to Heavenly glory.
To use logizomai in the “alien status” way would mean in: (1) 3:28 faith doesn’t really save apart from works, but we are going to go ahead and say it does; (2) 4:4 the boss gives payment to the worker as a gift rather than obligation/debt; (3) 6:11 that we are not really dead to sin but are going to say we are; (4) 8:18 the present sufferings are comparable to Heaven’s glory.
This cannot be right.
So when the text plainly says “faith is logizomai as righteousness,” I must read that as ‘faith is reckoned as a truly righteous act’, and that is precisely how Paul explains that phrase in 4:18-22. That despite the doubts that could be raised in Abraham’s heart, his faith grew strong and convinced and “that is why his faith was credited as righteousness” (v4:22). This is also confirmed by noting the only other time “credited as righteousness” appears in Scripture, Psalm 106:30-31Open in Logos Bible Software (if available), where Phinehas’ righteous action was reckoned as such. This is confirmed even more when one compares another similar passage, Hebrews 11:4Open in Logos Bible Software (if available), where by faith Abel was commended as righteous.
All that to say what? Do you agree or disagree with papist doctrines?
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