![The Modern Church
Continuing the Dialogue
“Justification and sanctification, are constantly conjoined and cohere;
but from this it is erroneously inferred that they are one and the
same...
[A]s soon as any one is justified, renewal also necessarily follows:
and there is no dispute as to whether or not Christ sanctifies all whom
he justifies...
The whole dispute is as to the cause of justification. The Fathers of
Trent pretend that it is twofold, as if we were justified partly by
forgiveness of sins and partly by spiritual regeneration...](https://image.slidesharecdn.com/4justification3-190104184208/85/4-justification-3-46-320.jpg)
4 justification 3
- 1. The Early Church for Today Reformation 501 Sola Fide Part Three
- 2. Review
- 3. “ALONE”!
- 6. Romans 1: 17 “For in the gospel the righteousness of God is revealed— a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith.” Young Luther; Righteousness first, then Faith. New Luther; By faith we receive righteousness. Martin Luther (1483-1546)
- 7. Martin Luther (1483-1546) Justification I do not Achieve Justification (Passive Righteousness). I am Given Christ’s Righteousness (Alien), accepting it by Faith. I am still a sinner (saved by Grace). With Faith I have Christ’s Righteousness. Without Faith I forfeit Christ’s Righteousness.
- 8. Martin Luther (1483-1546) Justification “God does not need your good works, but your neighbor does.” We shouldn't’do good works to earn God’s favor, but in gratitude to God and to help each other.
- 9. Sanctification Martin Luther (1483-1546) "He dwells in our hearts by such faith and purifies us daily by His own proper work.” Sanctification is by God. By Faith and God’s Grace we can have a continuous victory over the Flesh.
- 10. Council of Trent (1545-1563)
- 11. Council of Trent (1545-1563) SESSION VI, CANON I If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.
- 12. Council of Trent (1545-1563) SESSION VI, CANON IX If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
- 13. Council of Trent (1545-1563) “By grace you are saved,” So now, By grace, “workout your salvation with fear and trembling.” “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.”
- 14. Council of Trent (1545-1563) By grace & cooperation, you gain greater Justification. No! By faith alone we are given Christ’s Righteousness.
- 16. The Ancient Church The Freedom of the Will was assumed. The Human Predicament was not fully explored. Sanctification was included in the idea of Justification.
- 17. “...And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.” Clement of Rome (d. 100) The Ancient Church
- 18. The Ancient Church Clement of Rome (d. 100) “Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.”
- 19. The Ancient Church Tertullian (160-220) He exhorts “those who are justified by faith in Christ, and not by the Law, to have peace with God.” “We make petition, then, that He supply us with the substance of His will and the capacity to do it–so that we may be saved both in the heaven and on earth”
- 20. The Ancient Church “By dividing the virtues into different types the Apostle has made each type of virtue into the particular piece of armor for each of the crucial moments in our lives. Entwining justice with faith and plaiting them together he constructs with them the hoplite's breastplate, protecting the soldier’s body Gregory of Nyssa (d. 394) thoroughly and securely with them both. One piece of armor separated from another cannot by itself be a protection for the one who handles it. Faith without the works of justice is not enough to save one from death, nor again is the justice of one's life a guarantee of salvation if it is on its own, divorced from faith.”
- 21. The Ancient Church SUMMARY OF THE EARLY CHRUCH FATHERS 1. There was no mature Dogma. 2. Justification is an Event and a Process. 3. Faith was defined as an “Obedient Faith”. 4. Synergism – Work with God on This.
- 22. The Ancient Church “Father, command what you will, and grant what you command.”
- 23. The Ancient Church “Father, command what you will, and grant what you command.” ...and we will do it!
- 24. The Ancient Church Pelagius’Teachings 1. We are born neutral, without a sin nature. 2. We are born with a functional Free Will. 3. God’s Grace is an Illuminating Grace. 4. Jesus and Adam both serve as Examples.
- 25. The Ancient Church Augustine on the Human Predicament Original Sin The Human Will Justification Faith itself is a gift from God. God operates upon man in the act of justification, & cooperates with him in the process of justification.
- 26. The Ancient Church Augustine on the Human Predicament Original Sin The Human Will Justification Augustine understands Justification as, “to make right”, “being made just”. This is not only a change in status, but in reality.
- 27. The Ancient Church “Justification is Grace Simply and Entirely, Eternal Life is Reward and Grace. This question, then, seems to me to be by no means capable of solution, unless we understand that even those good works of ours, which are recompensed with eternal life, belong to the grace of God, because of what is said by the Lord Jesus: ‘Without me ye can do nothing.’ And the apostle himself, after saying, ‘By grace are ye saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast;’ saw, of course, the possibility that men would think from this statement that good works are not necessary to those who believe, but that faith alone suffices for them...
- 28. The Ancient Church Luther on Augustine “Augustine has sometimes erred and is not to be trusted. Although good and holy, he was yet lacking in the true faith, as well as the other fathers...But when the door was opened for me in Paul, so that I understood what justification by faith is, it was all over with Augustine.” “It was Augustine's view that the law...if the Holy Spirit assists, the works of the law do justify...I reply by saying ‘No’.”
- 29. The Ancient Church 1. Augustine differs from the Reformers in that he understands the word ‘justify’ to mean ‘make righteous’ instead of ‘declare righteous.’ 2. Unlike the Reformers, “Augustine believed that justification was more than merely an event; it was also a process, and thus he believed in inherent righteousness rather than imputed righteousness.”
- 30. The Ancient Church 3. Augustine did not operate with the distinction between sanctification and justification, which is typical in Reformed and Lutheran thought. 4. (Schreiner holds that) “Augustine would have endorsed faith alone, for his predestination theology emphasized that salvation is the Lord’s work and faith is a gift from him.”
- 32. Martin Luther (1483-1546) Justification 1. I do not Achieve Justification (Passive Righteousness). 2. I am Given Christ’s Righteousness (Alien Righteousness). 3. Received by Faith Alone, not earned. 4. My Efforts do not Achieve Righteousness.
- 33. The Modern Church Continuing the Dialogue Philip Melanchthon (1497-1560)
- 34. The Modern Church Continuing the Dialogue Philip Melanchthon (1497-1560) The Augsburg Confession (1530)
- 35. The Modern Church Continuing the Dialogue Philip Melanchthon (1497-1560) The Augsburg Confession (1530) Apologia (1530)
- 36. The Modern Church Continuing the Dialogue Philip Melanchthon (1497-1560) The Augsburg Confession (1530) Apologia (1530) Imputed Righteousness Through Faith the “Righteousness of Christ” is treated as if it were the believer’s.
- 37. The Modern Church Continuing the Dialogue Philip Melanchthon (1497-1560) The Augsburg Confession (1530) Apologia (1530) Imputed Righteousness NOT “Infused” Righteousness i.e. Over time the Believer Becomes Righteous through Grace and their Efforts.
- 38. The Modern Church Continuing the Dialogue Philip Melanchthon (1497-1560) The Augsburg Confession (1530) Apologia (1530) Imputed Righteousness Forensic The believer is Declared Righteous, Pronounced Righteous.
- 39. The Modern Church Continuing the Dialogue Martin Bucer (1491-1551)
- 40. The Modern Church Continuing the Dialogue Martin Bucer (1491-1551) Double Justification Primary Justification: Faith Alone Secondary Justification: Includes Works
- 41. The Modern Church Continuing the Dialogue Martin Bucer (1491-1551) Double Justification Primary Justification: Faith Alone Secondary Justification: Includes Works The Order of Salvation Election First Justification Second Justification Glorification
- 42. The Modern Church Continuing the Dialogue John Calvin (1509- 1564)
- 43. The Modern Church Continuing the Dialogue The Order of Salvation Election Mystical Union Justification Sanctification Glorification John Calvin (1509- 1564)
- 44. The Modern Church Continuing the Dialogue “The whole may be thus summed up: Christ given to us by the kindness of God is apprehended and possessed by faith, by means of which we obtain in particular a twofold benefit... first, being reconciled by the righteousness of Christ, God becomes, instead of a judge, an indulgent Father; and... secondly, being sanctified by his Spirit, we aspire to integrity and purity of life.” John Calvin (1509- 1564)
- 45. The Modern Church Continuing the Dialogue “...when we say a man is justified by faith alone, we do not fancy a faith devoid of charity, but we mean that faith alone is the cause of justification.” It is “faith alone which justifies, and yet the faith which justifies is not alone.” John Calvin (1509- 1564)
- 46. The Modern Church Continuing the Dialogue “Justification and sanctification, are constantly conjoined and cohere; but from this it is erroneously inferred that they are one and the same... [A]s soon as any one is justified, renewal also necessarily follows: and there is no dispute as to whether or not Christ sanctifies all whom he justifies... The whole dispute is as to the cause of justification. The Fathers of Trent pretend that it is twofold, as if we were justified partly by forgiveness of sins and partly by spiritual regeneration...
- 47. The Modern Church Continuing the Dialogue Justification and Sanctification (Regeneration) are being defined and categorized. They are not the same thing, but they are not to be separated. John Calvin (1509- 1564)
- 48. The Modern Church Continuing the Dialogue Hans Kung & Karl Barth
- 49. The Modern Church Continuing the Dialogue Hans Kung & Karl Barth “Protestants speak of a declaration of justice and Catholics of a making just. But Protestants speak of a declaring just which includes a making just; and Catholics of a making just which supposes a declaring just. Is it not time to stop arguing about imaginary differences?"
- 50. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification (1999)
- 51. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification A document created, and agreed to, by the Catholic Church's Pontifical Council for Promoting Christian Unity and the Lutheran World Federation signed in 1999. It states that the churches now share "a common understanding of our justification by God's grace through faith in Christ”. www.lutheranworld.org
- 52. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “We confess together that all persons depend completely on the saving grace of God for their salvation. The freedom they possess in relation to persons and the things of this world is no freedom in relation to salvation, for as sinners they stand under God’s judgment and are incapable of turning by themselves to God to seek deliverance, of meriting their justification before God, or of attaining salvation by their own abilities. Justification takes place solely by God’s grace. Because Catholics and Lutherans confess this together, it is true to say...
- 53. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “When Catholics say that persons ‘cooperate’ in preparing for and accepting justification by consenting to God’s justifying action, they see such personal consent as itself an effect of grace, not as an action arising from innate human abilities.”
- 54. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “When they (Lutherans) emphasize that a person can only receive (mere passive) justification, they mean thereby to exclude any possibility of contributing to one’s own justification, but do not deny that believers are fully involved personally in their faith, which is effected by God’s Word.”
- 55. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “According to Lutheran understanding, God justifies sinners in faith alone (sola fide). In faith they place their trust wholly in their Creator and Redeemer and thus live in communion with him... In the doctrine of ‘justification by faith alone,’ a distinction but not a separation is made between justification itself and the renewal of one’s way of life that necessarily follows from justification and without which faith does not exist... Justification and renewal are joined in Christ, who is present in faith.”
- 56. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “The Catholic understanding also sees faith as fundamental in justification. For without faith, no justification can take place... Catholic teaching emphasizes the renewal of life by justifying grace, this renewal in faith, hope, and love is always dependent on God’s unfathomable grace and contributes nothing to justification about which one could boast before God.”
- 57. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics. In light of this consensus the remaining differences of language, theological elaboration, and emphasis in the understanding of justification described in paras. 18 to 39 are acceptable.”
- 58. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification “Thus the doctrinal condemnations of the 16th century, in so far as they relate to the doctrine of justification, appear in a new light: The teaching of the Lutheran churches presented in this Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration.”
- 59. The Modern Church Continuing the Dialogue Joint Declaration on the Doctrine of Justification Would Luther have signed? What about Calvin?
- 60. Sola Fide: Justification by Faith Alone Sola Fide We are Justified by Faith Alone. Not by Faith producing Justifying Works.
- 61. The Early Church for Today Reformation 501 Sola Scriptura Part One
Editor's Notes
- #4: The issue is not Justification by Faith, The issue is Justification by Faith ALONE (sola).
- #5: Sanctification was included within the concept of Justification.
- #6: He feared the wrath of God. God is an Angry Judge. He couldn’t be good enough. (“Be ye perfect”)
- #7: This Changed Luther! A spiritual Copernican Revolution. Faith comes first, then Righteousness.
- #8: Imputed Righteousness, it is Christ’s (Alien). Sin Boldly. I remain a Justified Sinner. No Righteous Saints. Can I Lose my salvation, according to Luther, Yes! If you believe your salvation is achieved by your efforts you are not Saved!
- #9: Through God’s Spirit and Grace we are able to produce Good Works, But these Works do not earn us Favor with God, because they are of God’s Grace. I am not Made Righteous by my Good Works, but my Good Works Reveal my Righteousness. Our Good Works DO PLEASE GOD! Bu they do not earn us a better standing before God. I am pleased when my kid does a good deed, but I do not love her more for it, and she does not achieve a greater status. .
- #10: Luther’s views on Sanctification are debated. He did not develop or express them to the satisfaction of many. Sanctification is passive just as Justification is passive. Martin Luther on Sanctification by Elmer L. Towns, quoting Luther, Werke, op. cit., p. 160. https://core.ac.uk/download/pdf/58825241.pdf How would Luther’s teaching on Justification been impacted if he had focused more on Sanctification? What appears to be undeveloped is Union with Christ.
- #13: Synergism, cooperation, God grace is an Enabling Grace. Keep in mind, Justification is a life long pursuit.
- #14: Your Works do Impact your Process of Justification. You do earn Reward (Merit), you do become a better Person. “By Grace you are Saved”, i.e. you get your foot in the door, AND… By Grace you are Saved”, i.e. you work out your salvation, in cooperation with God.
- #18: ANF: Vol. I, The Apostolic Fathers, First Epistle of Clement to the Corinthians, Chapter 32. Is it “Faith” or “That Faith”, i.e. That Teaching.
- #19: Letter to the Corinthians
- #20: Against Marcion, bk 5, chp 13. Law, what Law? On Prayer, part 3, ch. 4. NOTE: Hints of Augustine “He supply us with the substance of His will and the capacity to do it.”
- #21: Homily 8 on Ecclesiastes (Ecclesiastes 3:8)
- #22: 2. They are using the same word for First & Second Justification, being Cleansed coming into the Church and Growing in holiness. 3. You are in the Door, but now make yourself Worthy (Merit). Obedient Faith, not Faith Alone without Obedience.
- #23: From the Confessions. Remember Tertullian’s statement… “We make petition, then, that He supply us with the substance of His will and the capacity to do it.”
- #24: Pelagius as depicted in the Nuremberg Chronicle, 1493. This debate would push Augustine to begin to develop his theology of Original Sin.
- #25: His message to Augustine: God has already given you all that you need. 1. Without a tendency to choose evil, we can choose God. 2. Fully functional. 3. No need for Special Grace. A General Call to all. 4. Moral examples.
- #26: God initiates it, then We Cooperate in Actualizing it, making it happen, fulfilling it. Is this an Alien (Imputed) Righteousness? It is more than that. If we cooperate then it is becoming us.
- #28: Augie’s Free Will and Grace
- #29: Luther's Works 54, 49 Luther's Works 54, 10 Most Reformers would not have this strong of a condemnation.
- #30: Southern Baptist Theological Seminary, New Testament 1, p. 34 2. p. 34
- #31: 3. p. 34 4. p. 34-35. Speculation I think #4 can be debated as Augie did not hold to Eternal Security, &… Augie’s definition of Predestination is not the same as Calvin’s. If you match # 1, 2, & 3 with the Reformer’s then Yeah. What is Augie’s understanding of Predestination?
- #33: Luther: I Achieve nothing, God’s Grace, not our Effort. Fathers: I become what God has called me to (active, Cooperation). A Passive Righteousness that is not my own. Fathers: Make it yours, become Righteous through Grace and Obedience. I receive it by Faith, I can’t be good enough. Fathers: Justified at baptism, in Justifying we are becoming worthy. Fathers: My efforts do count, we Cooperate with God in the process of justification.
- #34: Professor at Wittenberg. Defender of Luther and developer of Lutheranism. First Systematic Theologian of the Reformation. Clearly separated Law and Gospel. By Law is meant Requirements for Righteousness. By Gospel, God’s Free Gift.
- #35: The Augsburg Confession (1530), Presented to Charles V: Holy Roman Emperor, King of Spain. One of the most powerful men in the world, Both Catholic and Protestant lands. The Confession has been call the Most Important document of the Reformation. Luther may have helped in writing the Confession, but was not at Augsburg as he was an Outlaw.
- #36: Apologia (1530), defending the Confession
- #37: Alien Righteousness. Imputation: PM develops this idea, the believer is Reckoned Righteous on Account of Christ’s Alien Merit. It is on the basis of this "alien" (from the outside) righteousness that God accepts humans.
- #38: Infused was not taught by Luther or Melanchthon.
- #39: Declared Righteous. Forensic: Public, as in a Courtroom. The believer is Declared Righteous, Not made Righteous, but Pronounced Righteous.
- #40: Formerly a Dominican monk, turned Reformer, Pastor, Peacemaker, Pastor. Attempted to work a mediating roles between Luther & Zwingli, even between Catholic & Reformers. Like most Mediators, he would be criticized as Compromising.
- #41: Formerly a Dominican monk. Attempted to work a mediating roles between Luther & Zwingli, even between Catholic & Reformers. Double Justification: First J, sins forgiven & Imputed Righteousness; Second J, believer is Made Righteous.
- #45: Book 3:11, The Institutes of The Christian Religion, Beveridge edition, 1863. “We aspire”! “Long for, hope, direct our ambitions toward achieving something”. Not purely Passive. But, like Augie, Ultimately, it all comes from God.
- #46: Antidote. (His writing against Trent) Faith with Works (Love) Like a Domino effect, Faith causes what comes after. Yes, by Faith Alone, but with faith we will find Charity. God doing the justifying.
- #47: Antidote. (His writing against Trent) Justification and Sanctification are connected, but they are not the same thing. Sanctification follows Justification, and Christ will sanctify all he Justifies. Monergism! The cause of Justification is Faith Alone. Justification and Sanctification are NOT the same thing.
- #48: Antidote. (His writing against Trent) Justification is Forensic, i.e. of the Forum, Courtroom. Sanctification is Renewal – Regeneration..
- #49: Published in 1964.
- #50: Published in 1964.
- #51: JDDJ in 1999, Signed in Augsburg. Not all Catholics and Lutherans agree. The Anathemas of Trent and Lutheran Confessions do not apply to each other.
- #52: https://www.lutheranworld.org/sites/default/files/Joint%20Declaration%20on%20the%20Doctrine%20of%20Justification.pdf
- #58: There are still differences, but these differences are acceptable by both parties. The differences are in Language, Elaboration, and Emphasis.
- #59: The Anathemas do not apply to the signers of this Document. We still have some differences in Language and Theology, but they are not so big that we can’t get along. Two sides of the Same Coin, a Difference of Emphasis. Some argue that the JDDJ is basically a Catholic statement.
- #60: After 500 years of dialogue, they might have eased up a little. Would Augustine have signed?
- #62: The Formal Cause of the Reformation