\u201cHow is a person justified before God?\u201d That was the question that ignited the Reformation. Beyond that foundational question, theologians have debated additional questions, such as \u201cWhat is the importance of justification in relation to the other benefits of salvation?\u201d and \u201cWhere does justification fit logically in relation to saving faith?\u201d In this article Dr. Myron Houghton, senior professor and chair of the Systematic Theology Department at Faith Baptist Theological Seminary, guides us in an in-depth consideration of these significant questions.<\/p>\n
To answer these questions about justification, we must first explore the exact nature of justification. Theologians have held two main positions: infusion and imputation.<\/p>\n
At the time of the Reformation, Catholics and Protestants differed greatly in their understanding of justification and grace. The Catholic position defined justification to include all of the benefits of salvation, making it a process. Grace was understood as a God-given ability to do good works which was infused into the person. This Catholic view is sometimes described by the words, \u201cChrist IN us.\u201d<\/p>\n
The Council of Trent, the Catholic council that dealt with Reformation issues, stated in its canons on justification:<\/p>\n
Canon 9: \u201cIf 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.\u201d1<\/a><\/sup><\/p>\n Canon 11: \u201cIf any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.\u201d<\/p>\n Canon 24: \u201cIf any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.\u201d<\/p>\n The Catholic teaching on justification has not changed. The 1994 edition of the Catechism of the Catholic Church (Article 2\u2013\u201cGrace and Justification\u201d) states: \u201cThe grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us \u2018the righteousness of God through faith in Jesus Christ\u2019 and through Baptism\u201d (#1987).2<\/a><\/sup> \u201cThe Holy Spirit is the master of the interior life. By giving birth to the \u2018inner man,\u2019 justification entails the sanctification of his whole being\u201d (#1995). \u201cThe preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, \u2018since he who completes his work by cooperating with our will began by working so that we might will it\u2019\u201d (#2001).<\/p>\n Lutheran and Reformed Position\u2014Imputation<\/strong><\/p>\n In contrast to the Catholic view, the Lutheran position (Augsburg Confession, Article IV: \u201cOf Justification\u201d) states, \u201cAlso they [the Lutherans] teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ\u2019s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ\u2019s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4.\u201d3<\/a><\/sup><\/p>\n Notice in the Lutheran view that righteousness is imputed, or credited, to one\u2019s account. This position is also true in the Reformed view. The Heidelberg Catechism (a Reformed catechism published in 1563) states in Question and Answer 60, \u201cHow are thou righteous before God? Only by a true faith in Jesus Christ; so that, though my conscience accuse me, that I have grossly transgressed all the commandments of God, and kept none of them, and am still inclined to all evil; notwithstanding, God, without any merit of mine, but only of mere grace, grants and imputes to me [emphasis added], the perfect satisfaction, righteousness and holiness of Christ; even so, as if I never had had, nor committed any sin: yea, as if I had fully accomplished all that obedience which Christ has accomplished for me; inasmuch as I embrace such benefit with a believing heart.\u201d4<\/a><\/sup> This Protestant view is sometimes described by the words, \u201cChrist FOR us,\u201d because a righteousness not our own, an \u201calien\u201d righteousness, is credited to our account.<\/p>\n What does the Bible teach? Justification is a change in God\u2019s records in which all our sins are forgiven and the righteousness of Christ is credited to us. Romans 4:4\u20138 declares, \u201cNow to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: \u2018Blessed are those whose lawless deeds are forgiven, And whose sins are covered; Blessed is the man to whom the LORD shall not impute sin.\u2019\u201d<\/p>\n Verse 8 explains one aspect of justification: God no longer imputes, or credits, our sin in His records\u2014they are blotted out and forgiven. Verse 6 explains the other aspect: God credits, or imputes, righteousness, apart from works, to our account. Since this righteousness is apart from works, it is not our own righteousness that is credited to us but rather the righteousness of Christ. In 2 Corinthians 5:21 Paul stated, \u201cFor He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.\u201d Forgiveness of sins is not based on Christ IN us but upon Christ\u2019s work FOR us on the cross. The Biblical truth is imputation, not infusion.<\/p>\n Justification is one of the benefits of salvation, but is it the primary benefit of salvation? I believe it is. Furthermore, I believe the other benefits of salvation flow from it.<\/p>\n Justification and reconciliation. Romans 5:9 and 10 tell us that we are justified by Christ\u2019s blood and reconciled to God by Christ\u2019s death. These verses point out two distinct benefits of salvation: justification and reconciliation. Both occur when we trust Christ as Savior. Romans 5:1, however, says, \u201cTherefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.\u201d Justification, therefore, logically comes before reconciliation.<\/p>\n Justification and regeneration. Is this order true of regeneration as well? Some think regeneration comes before faith and is the cause of faith. After all, we are dead in our sins and need to be enabled to trust Christ. Also, one of the verses of that great gospel song, I Know Whom I Have Believed, seems to convey this idea. \u201cI know not how the Spirit moves, convincing men of sin, revealing Jesus through the Word, creating faith in Him.\u201d<\/p>\n Scripture, however, seems to teach that although both justification and regeneration occur when we trust Christ as Savior, justification logically precedes regeneration. Notice how Paul described these two benefits of salvation in Colossians 2:13. \u201cAnd you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses.\u201d Being made alive is regeneration and is dependent upon having forgiveness, which is justification.<\/p>\n In this discussion of justification and regeneration, we recognize the special work of God that precedes faith and is the cause of faith. That work has often been described as the \u201ceffectual calling\u201d and is what enables us to trust Christ. The GARBC Articles of Faith state: \u201cthat the new creation is brought about by our sovereign God in a manner above our comprehension, solely by the power of the Holy Spirit in connection with divine truth, so as to secure our voluntary obedience to the gospel; that its proper evidence appears in the holy fruits of repentance, faith and newness of life\u201d5<\/a><\/sup> Some have thought this statement means regeneration precedes faith and is the cause of faith. In Scripture, however, God\u2019s effectual calling precedes faith and is its cause. The \u201choly fruits of repentance, faith and newness of life\u201d are the first evidences of spiritual life within a person.<\/p>\n Justification and calling. Another reason for the priority of justification is the logical order in God\u2019s purpose, or plan, as described in Romans 8:29 and 30. \u201cFor whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.\u201d<\/p>\n In terms of time God foreknew and predestined us before creation (Eph. 1:4, 5) while He called and justified us during our lifetime (1 Cor. 1:9; Rom. 5:1). This calling always results in our voluntary acceptance of the gospel because those whom He called, He also justified, and God does not justify people when they reject His offer of salvation.<\/p>\n Justification and glorification. Our glorification, which is actually future, is spoken of in the past tense because foreknowledge, predestination, calling, justification and glorification describe God\u2019s purpose or plan. Our glorification will occur when Christ comes for us (Phil. 3:20, 21), so glorification also flows out of justification.<\/p>\n Some may ask, \u201cHow can I be certain that I am one of those whom God has foreknown, predestined, and called?\u201d No verse in the Bible can directly answer that question. But if I ask whether or not I can know that I have been justified, the answer is a resounding YES! Romans 5:8\u201310 states, \u201cBut God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.\u201d<\/p>\n And if I know I am justified, I also know I have been foreknown, predestined, and called. Furthermore, I also know I am eternally secure because, \u201cwhom He justified, these He also glorified\u201d (Rom. 8:30). The key to knowing that we are included in God\u2019s plan is justification. Therefore, justification is the primary benefit of salvation which ties forgiveness of sins and Christ\u2019s imputed righteousness to the cross of Christ and to our security in Him.<\/p>\n When confronted with the Catholic view of justification and grace, the Reformed faith clearly sides with the Biblical view. But when some of the Reformed leaders insist that regeneration precedes faith and is the cause of faith, they come dangerously close to agreeing with the Catholic view that grace is a God-given ability to do good works which is infused in a believer! Isn\u2019t that what regeneration is? Romans 8:13, for example, states, \u201cFor if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.\u201d And just a few verses earlier Paul said, \u201cBut you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His\u201d (Rom. 8:9).<\/p>\n Regeneration is one of the benefits of salvation but it is not the primary benefit or the basis of our salvation. Christ FOR us, i.e., Christ\u2019s death and resurrection for us, is the basis of our salvation.<\/p>\n \u201cHow is a person justified before God?\u201d That was the question that ignited the Reformation. Beyond that foundational question, theologians have debated additional questions, such as \u201cWhat is the importance of justification in relation to the other benefits of salvation?\u201d and \u201cWhere does justification fit logically in relation to saving faith?\u201d In this article Dr. […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_seopress_robots_primary_cat":"none","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","footnotes":""},"categories":[12],"tags":[131,40,22],"series":[],"faith-pulpit-author":[113],"class_list":["post-491","post","type-post","status-publish","format-standard","hentry","category-soteriology","tag-historic-theology","tag-justification","tag-systematic-theology","faith-pulpit-author-myron-j-houghton"],"acf":[],"_links":{"self":[{"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/posts\/491","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/comments?post=491"}],"version-history":[{"count":1,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/posts\/491\/revisions"}],"predecessor-version":[{"id":494,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/posts\/491\/revisions\/494"}],"wp:attachment":[{"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/media?parent=491"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/categories?post=491"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/tags?post=491"},{"taxonomy":"series","embeddable":true,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/series?post=491"},{"taxonomy":"faith-pulpit-author","embeddable":true,"href":"https:\/\/faith.edu\/faith-pulpit\/wp-json\/wp\/v2\/faith-pulpit-author?post=491"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Biblical Teaching<\/strong><\/h4>\n
The Primary Benefit of Salvation<\/strong><\/h4>\n
A Modern Dilemma<\/strong><\/h4>\n
Works Cited<\/h3>