Many Christians are fond of the saying, "No one is more holy than anyone else." Is this biblical? This article shows that it is not by explaining that many neglect the biblical category of the righteous man, the believer who displays a consistency in walking with God.
In spite of claims that the doctrines of Protestantism are closer now to those of the Roman Catholic Church, this article explains that there remains a vast difference between the two traditions. It considers such differences in the doctrines of justification, Scripture and tradition, church and sacraments, Mary and the saints, indulgences, and purgatory.
This article sees the work of Campbell as a sustained attack against traditional understandings of justification, and in particular the understanding of Romans 1-Romans 4. This review gives special attention to Campbell's own exegesis and finds merit in much of it, but at the key points deems it unacceptable.
What is stopping you as a Christian from sinning? One of the best answers is given by Paul in Romans 6. There he points out that our sanctification cannot be separated from our justification. This article shows that Paul would have us realize that our union with Christ marks every aspect of our salvation, including our justification, sanctification, and glorification.
What is justification? It is God crediting the righteousness of Christ to us.
How is justification possible? This article demonstrates that the biblical ground for justification is found in the perfect righteousness of Jesus Christ and his perfect satisfaction on the cross.
Justification seeks to express the biblical truth that the supreme Judge, who is perfectly righteous, declares that we are in perfect harmony with his law. This is the legal standing of those who believe in Christ.
The author here takes time to explain the difference between faith and the righteousness that results from having faith in Jesus Christ. This is done chiefly by defining what faith is and what it is not. For example, faith is not righteousness, it is not Christ, nor satisfaction to God. Further, Christ himself as the atonement sacrifice is the one who is presented as the ground of our justification.
Spurgeon begins by defining what justification is, and how it can be distinguished from sanctification. Further, he argues that there must be proper grounds for justification. Then there must also be a means for man to have access to this justification. Finally, this justification when accessed should be manifest.
This article reviews a number of positions held on the nature of salvation. The article refutes the Roman Catholic accusation that the Reformation rejected all works of holiness and the need for moral transformation in the life of converts. Other unbiblical approaches to evangelism are antinomian elements that deny the necessity for commitment to Christ.
This article outlines the different views on justification that divide the Reformed and Catholics.
According to this article, a shift has occurred in how justification is viewed. The rise of the so-called New Perspective on Paul led to justification being viewed more in corporate terms. What is the place of the individual in Paul's view of justification? Hassler believes that the case that Paul was not really interested in “inner tensions of individual souls and consciences” has been overstated.
Seifrid wants to regard Romans 10 as providing an interpretive key to the gospel Paul proclaimed. He further wants to make use of this chapter in Romans to assess the vision of N. T. Wright on justification. He offers exegetical remarks on Romans 10:1-21, which he then uses to make critical remarks about what he understands Wright is teaching about justification.
Thielman is convinced that if one is to understand how justification functions in Paul's writings, one needs to understand how the righteousness language functions in Romans 1:17. He argues in this article that part of the reason for the volatile interpretive history of this verse is that the phrase is polyvalent. He further argues that the "righteousness of God” has three meanings in Romans 1:17.
This article is about justification, how lost sinners share in the saving righteousness of God in Christ. Schreiner is in dialogue with N. T. Wright. First, Schreiner is convinced that Wright wrongly says that justification is primarily about ecclesiology instead of soteriology. Next, Schreiner believes that Wright often introduces a false polarity when referring to the mission of Israel.
This is a review article of the influential The Deliverance of God: An Apocalyptic Rereading of Justification in Paul by Douglas A. Campbell. Moo mainly interacts with what he sees as Campbell's fierce attack on Paul's theology of justification.
It seems as if Paul grounds the taking away of the condemnation in Romans 8:1 in the transforming work of the Spirit. This article notes how often this passage suffers under efforts and approaches taken to harmonize it with the traditional Protestant teaching on justification and sanctification. It continues to seek to understand the significance of this passage for Protestant theology.
Understanding the biblical teaching on sanctification depends on how one understands the nature of the work of Christ. This article examines the relation between justification and sanctification and shows how different understandings flow to what the Christian life should be like. It argues that though justification and sanctification are distinct they must not be separated, as this is at the heart of understanding the call to holiness.
How does the epistle of James portray faith? What is the relation between faith and works in the believer's justification and sanctification? This short response wants to answer these questions as it represents a response to what became known as the "lordship salvation" question and in particular, the way it is expressed by John F. MacArthur.
Gaffin reflects in Chapter 11 on John Calvin’s view of justification and union with Christ in Book 3 of his Institutes of the Christian Religion. Gaffin gives a brief overview of the treatment of justification in successive editions of the Institutes from 1536 to 1559. Next, he considers what Calvin mean by the “double grace” (duplex gratia) that believers receive by union with Christ.
In this volume the author confronts the teaching of N. T. Wright on justification by faith. In the Introduction Piper portrays the view of Wright as “difficult to recognize as biblically faithful.” One of the major concerns is that Wright does not see justification as “how you become a Christian.” Piper formulates eight points in Wright’s reading of Paul that lead to a loss of the historic understanding of justification by faith.
The judicial act of God pardoning sinners and declaring them righteous for Jesus's sake is justification. This article explains the relationship between judgement day and justification.
This article shows that in speaking about justification by faith, the Reformers addressed three things: the need for justification, the means to it, and the meaning of it. Then it shows how this view can be distorted.
This article shows that justification is rooted in the work of Christ, through which the believer receives forgiveness of sins, imputed righteousness, and a clear conscience before God.
This article is about the necessity and grounds of justification. Why do we need to be justified, and upon what basis are we justified?
What do Paul and James say about justification by faith? Paul clearly places the doctrine of justification by faith without works at the heart of the gospel. James and the other leaders in Jerusalem agreed with him. But if James taught the same doctrine as Paul, how can he speak as he does in James 2? This article provides an exegesis of this text and its doctrine.
This article is about the supreme court of the universe - the judgment throne of God. It is important that we recognize that 'justify' and 'justification' are legal terms; they concern each Christian's relationship with God as Judge. Justification includes forgiveness of sins and being made righteous through the work of Christ.
Why was the teaching of justification so important to John Calvin? For Calvin, justification and sanctification are both found in Christ and are inseparable. Justification allows for assurance of salvation, and includes the continual forgiveness of sins. The gift of justification is our only hope in facing judgment day.
This article is on the principles of the doctrine of justification as found in the writings of Paul and James.
Both the Old and New Testament proclaim the message of justification in Christ through faith, which result in good works.
This article is a the third in a trilogy which looks at the golden chain of salvation - predestination, calling, justification and glorification. Here the author focusses on the topics of justification and glorification, showing that these flow from God's mercy and are a source of peace and security.
Indulgences were a denial of the biblical truth around salvation. This article shows how many churches which claim to be reformed preach salvation which depends on works - this isn't any different from the practice of indulgences. The author calls the reader to a correct and reformed understanding of justification.
Reflecting on the modern trend where the self has become the law, this article shows how rebellion against the law can be used by Satan to bring worldliness in the church. The cure can be found in keeping the balance between justification and sanctification. This is the fourth and final article in a series looking at some examples of worldly thinking infiltrating the church.