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Email Address:. Sign me up! Blog at WordPress. Catholic is Christian. June 8, CCC [parenthesis mine] Justification is merited by Christ but is conferred by grace through the working of the Holy Spirit and the sacrament of faith which is Baptism.
It seems a much more empowering idea. Like this: Like Loading Nick permalink. Christine permalink. FourFingersBackAtYou permalink. Rk permalink. Leave a Reply Cancel reply Enter your comment here Fill in your details below or click an icon to log in:.
Email required Address never made public. Name required. Justification is received through faith 2. Justification is not earned by good works or merits of our own 3. Faith is not merely intellectual assent, but the act of the whole person issuing in a changed life.
Now each of these points agrees with Sola Fide, yet separately and together they fall short of both the biblical and Reformation doctrine of Sola Fide which is our concern. Well why do they fall short? Central and essential to the Biblical doctrine of Justification and to Reformation doctrine of Sola Fide is the concept of the imputation of the Righteousness of Christ to the believer. This means that the believer must cooperate with and assent to that gracious work of God and only to the extent that Christ righteousness inheres in the believer will God declare that person Justified.
Protestants disagree pointing to the critical difference between infused righteousness and imputed righteousness. So the good news of the Gospel is that we do not have to wait for a righteousness to be accomplished in us before God counts us as Righteous in his sight. Toward the end of the Gift of Salvation the signers acknowledged that there are questions that require further and urgent exploration, among these are purgatory, indulgences, merit, and the language of imputed righteousness as well as the salvation of non-Christians.
But if the matter of imputed righteousness remains on the table for further discussion, not to mention purgatory, the matter of indulgences and a need for human merit of some kind the Reformation doctrine of Justification is not being affirmed in the document whatever it may claim. Thus, the document is either dangerously ambiguous, meaning whatever either side wants it to mean or is deliberately deceptive.
The historic controversy over imputed versus infused righteousness is a vital, essential matter that posits irreconcilable views of Justification. The signatories have been careful to declare that they are not speaking for their respective communities but from and to them. In the discussion that followed the release of the Evangelicals and Catholics Together one of the participants in the drafting of the document repeatedly said that the parties to the declaration agreed to the words of the document but understood their meaning differently.
Attempts to bring harmony through ambiguous formulas were attempted in the past most notably the Diet of Ratisbon in on this occasion Rome switched from Sola Fide a novelty to arguing that it was always the position of the church.
Nevertheless, the agreement at Ratisbon quickly unraveled over the issue of imputed versus infused righteousness. At Ratisbon the difference between the Roman Catholic and Protestant doctrines seem to resolve itself into this one point, and even on this, both sides had some views in common; it seemed that there was no radical or irreconcilable difference between them, yet when they came to explain what they meant by their choice of words it became obvious that they were contending for two opposite and irreconcilable methods of Justification one by an inherent the other by an imputed righteousness—one by the personal obedience of the believer, the other by the vicarious obedience of Christ.
One by the on going work of the Spirit within us, the other by Christ finished work for us. Ratisbon demonstrated that there can be no honest compromise between the Roman Catholic and Protestant doctrines of Justification, therefore any agreement made on the basis of mutual concession can only be made by using ambiguous expressions and can amount to nothing more then a meaningless truce sure to be broken by either party as soon as the subject is brought again into serious discussion.
The true legacy of Ratisbon was not unity but the anathemas of the Council of Trent to Imputed righteousness is part of our Justification our new birth for it is only by receiving the righteousness of Christ that God can declare us justified, which means positionally perfect in Christ.
When we turn to Christ and receive His righteousness, God declares us justified, which means positionally perfect in Christ. We understand Justification. Doing good works is a free-will choice once we are positionally justified. But even this is a work of God. Our free-will choice is to allow His power to work in and through us so we can do good works to honor God and serve our neighbors.
Jesus has promised His presence in our lives to help us in all things John , John We believe in the eternal security of our salvation, which is a gift from God. Our salvation will never be taken from us, nor can it ever be lost by us. John Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
Mat Come unto me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest unto your souls.
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