Universal Objective Justification. The Lutheran Difference

Transcription

1 Universal Objective Justification The Lutheran Difference

2 Justification is a Legal Term The basic meaning of justify is to prove something to be right, just or valid; to absolve; or to free a person from guilt or sin. Justification is the act of justifying, absolving, or declaring free from guilt. To be justified is to be forgiven. Justification is a declaration, not a transformation. While the word sanctify means to set apart or to make holy, the word justify does not mean to make righteous, but to declare righteous. Justification is accomplished as a verdict rendered by God.

3 Justification is a Legal Term Justification is necessary, because a human being in his natural state stands opposed to God, hostile to God, separated from God, and burdened with the guilt of his sin before God. For a human being to be acceptable in the eyes of God he must be found guilt-free and righteous. Anything less finds a human being incapable of standing in the judgment before a just and holy God, who demands perfection.

4 Justification is a Legal Term Romans 8:7 - Because the carnal mind [is] enmity against God; for it is not subject to the law of God, nor indeed can be. Romans 5: But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10 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.

5 Justification is a Legal Term We cannot pay for our own sins to remove our own guilt, nor can we offer God our own righteousness, for all our righteous acts are like rags of uncleanness (Isaiah 64:6). The law of God has enslaved a fallen world in disobedience (Romans 11:32). Therefore, no one will be declared righteous in God s sight by observing the law; rather through the law we become conscious of sin (Romans 3:20). The righteousness we need to stand before God cannot come from within; it must come from without.

6 Justification is a Legal Term Isaiah 64:6 - But we are all like an unclean [thing,] And all our righteousnesses [are] like filthy rags; We all fade as a leaf, And our iniquities, like the wind, Have taken us away. Romans 3:20 - Therefore by the deeds of the law no flesh will be justified in His sight, for by the law [is] the knowledge of sin.

7 Justification is a Legal Term Romans 3: But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth [as] a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

8 Justification is a Legal Term Here is the legal nature of justification, revealed at Calvary. The change does not take place in the sinner. The change takes place in the relationship or the status between a sinner and God. A verdict has been rendered, which declares man free of sin and guilt, righteous in God s sight, and worthy of eternal life, for Jesus sake. This understanding of justification is the heart of the difference between Roman Catholicism and the true catholic faith of confessional Lutheranism.

9 Justification is a Legal Term Rome defines justification in terms of transformation of human character. In Roman Catholic theology, justification is not a verdict which changes man s status, for Jesus sake; it is a transformation that is brought about in the character of a human being. In Rome s view, justification is incomplete and ongoing. The Roman church teaches that men are not declared just, but they become just over time, as they receive an infusion of grace to work at perfecting obedience to God. The incomplete justification taught by Rome leaves the sinner in perpetual doubt as to whether he is worthy or righteous enough to enter heaven. This doubt arises not only in Roman Catholicism, but in any theological system where justification (God s completed verdict for us in Christ) is confused with sanctification (God s continued working in us to produce a Christian life).

10 Justification is an Objective Reality We call justification objective, because the reality of God s verdict takes place completely in the realm of God, entirely apart from man s involvement. Man has nothing to do with it, and man s subjective perception or opinion does not change it. From the cross Jesus cried triumphantly, It is finished (John 19:30). What is finished is his life of active obedience, his passion and suffering all his work of bearing and atoning for the sin of the world. This truth of Jesus completed work stands as an objective truth, whether a human being believes it or not. There is nothing that any human being can do to change what happened outside Jerusalem nearly 2,000 years ago.

11 Justification is Complete for All (Universal) The term objective justification is often used in our circles to describe the truth that God s justification is complete for the entire world. Properly speaking, the term for this is universal justification or general justification. Scripture teaches universal grace John 3:16 - For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. Scripture teaches universal atonement 1 John 2:2 - And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.

12 Justification is Complete for All (Universal) Scripture teaches universal reconciliation 2 Cor 5:19 - that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. Scripture teaches universal forgiveness Romans 4: Blessed [are those] whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed [is the] man to whom the LORD shall not impute sin.

13 Justification is Complete for All (Universal) Scripture teaches universal justification Romans 5: Therefore, as through one man s offense [judgment] came to all men, resulting in condemnation, even so through one Man s righteous act [the free gift came] to all men, resulting in justification of life. 19 For as by one man s disobedience many were made sinners, so also by one Man s obedience many will be made righteous.

14 Justification is by Faith The completed, objective reality of God s not-guilty verdict in Christ is received, or appropriated, only through faith. This grasping of the reality of Christ s completed work through faith we call subjective justification or personal justification. God s verdict of notguilty stands for the entire world regardless of human knowledge or belief, nevertheless this truth must be appropriated or personalized for each individual sinner to receive the benefit of God s verdict. For a person to go to heaven, he must be brought by the Holy Spirit to repentance and trust in Jesus Christ for the forgiveness of his sins.

15 Justification is by Faith It s important to understand what faith is and what faith isn t. Faith is not mere knowledge of facts. It is implicit trust in the promises and actions of God. Trust in the LORD with all your heart and lean not on your own understanding (Proverbs 3:5). See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed (Isaiah 28:16). Faith is preceded by true contrition, genuine sorrow over sin. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise (Psalm 51:17).

16 Justification is by Faith Faith lays hold of the completed work of Christ for comfort and the certainty of salvation. Whoever believes in him is not condemned (John 3:18a). Now faith is being sure of what we hope for and certain of what we do not see (Hebrews 11:1). Faith is not the product of human reason, intellect or will. Faith is a gift from our gracious God: For it is by grace you have been saved, through faith and this not from yourselves, it is the gift of God (Ephesians 2:8,9). Yet, while faith does not originate in man s will, faith engages and involves a believer s mind, assent and will.

17 Justification is by Faith Faith is worked by the Holy Spirit, without synergy or cooperation on the part of man. No one can say, Jesus is Lord, except by the Holy Spirit (1 Corinthians 12:3). It does not, therefore, depend on man s desire or effort, but on God s mercy (Romans 9:16). Faith is produced in human hearts by the Spirit working through his instrument or means of grace. This tool of the Spirit is the gospel, coming to us verbally in the spoken and written word of God and both verbally and tangibly in the sacraments. Consequently, faith comes from hearing the message, and the message is heard through the word of Christ (Romans 10:17). So is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it (Isaiah 55:11).

18 Justification is by Faith We must understand that faith doesn t create anything new. Faith doesn t bring anything into existence that doesn t already exist. Faith doesn t cause something to happen. Faith simply grasps trusts something that already is in place. Faith grasps the objective reality of God s completed salvation in Christ. Faith in Jesus Christ as Savior and Lord is not something that a human being can come to on his own: Luther's explanation to the Third Article of the Apostle s Creed, I believe that I cannot by my own thinking or choosing believe in Jesus Christ my Lord or come to him.

19 Justification is by Faith Through the work of the Holy Spirit, we are personally justified, as we are given the gift of faith. Faith lays hold of Christ. Faith grasps Jesus completed work of redemption. Faith trusts that reconciliation between God and mankind has been accomplished by the Savior. Spirit-worked faith brings God s universal verdict of notguilty, lays hold of the righteousness of Christ, and appropriates it for our own.

20 The Comfort in Universal Objective Justification Protestant Syllogism Major Premise: Whoever believes in Christ is saved. Minor Premise: I believe in Christ. Conclusion: I am saved.

21 The Comfort in Universal Objective Justification Lutheran Syllogism Major Premise: Christ told me, "I baptize you in the name of the Father, Son and Holy Spirit." Minor Premise: Christ never lies but only tells the truth. Conclusion: I am baptized (i.e., I have new life in Christ).

22 1. A. God gives a man right standing with himself by mercifully accounting him innocent and virtuous. B. God gives a man right standing with himself by mercifully making him innocent and virtuous.

23 1. A. God gives a man right standing with himself by mercifully accounting him innocent and virtuous. B. God gives a man right standing with himself by mercifully making him innocent and virtuous. B represents the doctrine of transformative justification as taught by the Roman Catholic Church.

24 2. A. God gives a man right standing with himself by placing Christ s goodness and virtue to his credit. B. God gives a man right standing with himself by placing Christ s goodness and virtue into his heart

25 2. A. God gives a man right standing with himself by placing Christ s goodness and virtue to his credit. B. God gives a man right standing with himself by placing Christ s goodness and virtue into his heart B teaches infused grace and righteousness

26 3. A. If a Christian becomes transformed in character, he will achieve right standing with God. B. If a sinner achieves right standing with God by faith, he will then experience transformation in character.

27 3. A. If a Christian becomes transformed in character, he will achieve right standing with God. B. If a sinner achieves right standing with God by faith, he will then experience transformation in character. A puts sanctification before justification. Sanctification follows justification.

28 4. A. We achieve right standing with God by faith alone. B. We achieve right standing with God by faith that has become active by love.

29 4. A. We achieve right standing with God by faith alone. B. We achieve right standing with God by faith that has become active by love. B is the Roman Catholic doctrine which defines faith as something other than mere trust (fides formata caritate faith formed by love). The Council of Trent said that if anyone believes that he is saved merely by trusting in Jesus, he is anathema (damned).

30 5. A. We achieve right standing with God as Christ lives in us and he lives out his life of obedience in us. B. We achieve right standing with God by trusting the fact that Christ obeyed the law perfectly for us.

31 5. A. We achieve right standing with God as Christ lives in us and he lives out his life of obedience in us. B. We achieve right standing with God by trusting the fact that Christ obeyed the law perfectly for us. A is infused righteousness: Christ in us, instead of Christ for us.

32 6. A. We achieve right standing with God by following Christ s example, with the help of his enabling grace. B. We follow Christ s example, because his life has given us right standing with God.

33 6. A. We achieve right standing with God by following Christ s example, with the help of his enabling grace. B. We follow Christ s example, because his life has given us right standing with God. In A, justification (achieving right standing) is described as a process that is incomplete. This confuses justification with sanctification. According to this teaching, a believer s forgiveness is never complete, for he is never fully justified this side of eternity.

34 7. A. God first declares that we are good in his sight, and then he gives us his Spirit to make us good. B. God sends his Spirit to make us good, and then he declares that we are good.

35 7. A. God first declares that we are good in his sight, and then he gives us his Spirit to make us good. B. God sends his Spirit to make us good, and then he declares that we are good. B puts sanctification before justification.

36 8. A. Christ s intercession at the right hand of God gives us favor in the sight of God. B. Christ s dwelling in our hearts gives us favor in the sight of God.

37 8. A. Christ s intercession at the right hand of God gives us favor in the sight of God. B. Christ s dwelling in our hearts gives us favor in the sight of God. B is Christ in us, not Christ for us.

38 9. A. Only by faith in the doing and dying of Christ can we fully satisfy the claims of the Ten Commandments. B. By the power of the Holy Spirit living in us we can fully satisfy the claims of the Ten Commandments.

39 9. A. Only by faith in the doing and dying of Christ can we fully satisfy the claims of the Ten Commandments. B. By the power of the Holy Spirit living in us we can fully satisfy the claims of the Ten Commandments. We are not righteous because of God s indwelling Spirit, but because of the righteousness of Christ credited to us. Scripture says that our faith is credited as righteousness, because it apprehends the righteousness of Christ.

40 10. A. To justify means to make righteous B. To justify means to account as righteous.

41 10. A. To justify means to make righteous B. To justify means to account as righteous.

42 11. A. Justification is a declaration of the fact that Jesus, who stands in man s place, is righteous. B. Justification is a declaration of what a man in Christ has become by the working of the Spirit in him.

43 11. A. Justification is a declaration of the fact that Jesus, who stands in man s place, is righteous. B. Justification is a declaration of what a man in Christ has become by the working of the Spirit in him. The correct statement describes justification for Jesus sake. The incorrect statement describes infused righteousness.

44 12. A. The believer is pronounced righteous, because the Spirit of Grace has made him righteous. B. The believer is pronounced righteous because Christ, his substitute, is found righteous before God.

45 12. A. The believer is pronounced righteous, because the Spirit of Grace has made him righteous. B. The believer is pronounced righteous because Christ, his substitute, is found righteous before God.

46 13. A. Man is justified because of his faith in Christ s death on the cross. B. Man is justified because of Christ s death on the cross.

47 13. A. Man is justified because of his faith in Christ s death on the cross. B. Man is justified because of Christ s death on the cross. Faith is not a cause for salvation.

48 14. A. God forgives our sins as a consequence of Jesus death on the cross. B. God forgives our sins as a consequence of true contrition (sorrow) and repentance.

49 14. A. God forgives our sins as a consequence of Jesus death on the cross. B. God forgives our sins as a consequence of true contrition (sorrow) and repentance. Nothing in man is a cause of forgiveness. The only causes of forgiveness are the grace of God and the merits of Christ.

50 15. A. Justification eradicates sin; only concupiscence (a tendency toward sin) and weakness remain. B. Sin still remains in man s nature after justification, but it is not taken into account by God.

51 15. A. Justification eradicates sin; only concupiscence (a tendency toward sin) and weakness remain. B. Sin still remains in man s nature after justification, but it is not taken into account by God. A is Roman Catholic Doctrine. This downplays the depravity of the human flesh and man s utter sinfulness according to his sinful nature.