What Is Reformed Theology? with R. C. Sproul, Faith Alone Part 2, 5

We've been addressing the question, what is Reformed Theology?

And in our last session we gave a brief introduction to the chief article of historical evangelical theology, which article is embraced by Reformed Theology as well as by all other

Protestant denominations historically, namely the doctrine of justification by faith alone, which was the central issue of the

Protestant Reformation of the 16th century. I want to go on with our exposition of that doctrine, and we've already looked at the meaning basically of the word justification, and we spend time on the rest of the formula justification by faith alone.

And I want to look at the particular elements of this formula. Again to recap, the term justification means that act by which

God declares sinners to be just in His sight.

Now part of the controversy of the 16th century rested on the etymological derivation of the word justification.

Our English word justification comes from the Latin justificare, and in the medieval church what happened was the doctrine of justification began to be expounded in light of the background of the

Latin Vulgate, the Latin interpretation or translation of the Bible, rather than on the basis of the

Greek New Testament. And the problem that emerged as early as St. Augustine was that the term justificare in the old

Roman judicial system meant to make righteous, to make righteous.

Justificare means to make. And so the idea began to emerge that God would never declare somebody to be righteous until He had first actually made them righteous in some manner, whereas according to the

Reformers the Greek New Testament word, dikeiosune, has to do with this accounting of people or reckoning people or deeming people to be righteous before they actually become righteous.

Now it is also important to say here that part of the debate over justification focused on how justification comes to pass.

When we use the formula justification by faith, we are using a form of speech, the word by here, which is in our language a dative word and refers to what is called the dative of means or more specifically the instrumental dative.

And so part of the debate of the sixteenth century focused on the question of what is the instrumental cause or the means by which justification takes place.

Now in the Roman Catholic Church justification is seen as requiring faith, at least in the case of adults, but initially justification is accomplished through what

Rome called the instrumental cause of baptism. That is in the sacrament of baptism grace is infused into the soul, and the infusion or the pouring in of this grace into a human soul is saving grace.

And then as a person receives this infusion of grace as an infant, they are placed in a state of grace, and they are kept in that state of grace unless or until the person commits a sin that is so grievous that it is called mortal sin.

And mortal sin is defined as being mortal rather than venial because it is a sin so serious that it kills the grace that's in the soul.

So even as a person can grow to adulthood, commit a mortal sin, still have faith, but loses the grace of justification.

So the person who's in a state of mortal sin can still have true faith and not be justified.

Now that's a critical point to remember. So that person in order to be restored to a state of grace has to come through what the

Council of Trent called the second plank of justification for those who have made shipwreck of their souls.

And the second plank of justification is defined by the church as the sacrament of penance.

Now in a very real sense, the whole controversy in the sixteenth century centered around the sacrament of penance.

We know that the indulgence controversy that arose in Germany when Tetzel was going around peddling his indulgences and so on, that was all linked to the church's doctrine of the sacrament of penance, which includes several elements.

For a person who has committed mortal sin to be restored to the state of salvation, in other words to regain justification, they had to avail themselves of the sacrament of penance, which is performed by the church.

And it has several elements to it, the first of which is sacramental confession.

A person had to go to the priest and confess their sins, Father I have sinned, I've done such and such and such and such.

And also included in the sacrament of penance is priestly absolution, where after the penitent has made his act of contrition and so on, and done everything that the church requires, the priest says, te absolvo,

I absolve you of your sins. And then the next dimension of penance that was required for a person to be restored to a state of grace was to perform works of satisfaction.

So faith was required, confession was required, priestly absolution was required, and works of satisfaction were required.

Now the church was very careful at this point to say that these works of satisfaction did not provide what they call condine merit, merit that is so virtuous, merit that is so authentic, merit that is so meritorious, that it would impose an obligation upon a just God to reward the person.

But rather it was a lesser kind of merit that Rome defined as congruous merit, meritum de congruo.

And that congruous merit is merit that is real merit, but it rests upon the prior reception of grace, and it is a merit that is less than condine merit, but it is meritorious enough to make it fitting or congruous for God to restore a person to justification.

So the means by which justification took place was chiefly sacramentally.

In the first instance through baptism, in the second instance through the sacrament of penance.

Now the Reformers said no. The instrumental cause, and there they're borrowing from the language of the church and the language of tradition which has its roots in Aristotle's fine distinctions about various types of causes, wherein

Aristotle defined the instrumental cause as that through which a work was performed, and his analogy was like a sculptor who was making a piece of sculpture, and he was shaping a piece of rock or wood into a statue.

The instrumental cause of his work would be his chisel. That's the tool or the instrument he uses to accomplish his purpose.

The Reformers said that the instrumental cause of justification is faith.

Faith is the means by which the righteousness of Christ is given to us.

Now that raises another issue that perhaps more than any other point of the dispute was the center of the controversy, and that is the debate between grace that comes through infusion and grace that comes through imputation.

Infusion of grace was the Roman Catholic view that through the sacraments grace in quantitative terms, being described quantitatively, is infused or poured into the soul of the person, and now that person has the righteousness of Christ poured into their soul.

Now without that righteousness of Christ there is no justification.

Protestants, I'm sorry to say, have often slandered the Roman Catholic Church for saying that the difference between historic

Protestantism and historic Catholicism is that the Protestants believe that we're justified by faith, and the

Roman Catholics believe that we're justified by works, as if there was no need for the work of Jesus Christ.

That's pure slander to the Roman Catholic Church. The Roman Catholic Church has always taught that the work of Christ is absolutely essential for our salvation.

But here's how it works. The question then is how does the work of Jesus Christ and the merit of Christ become appropriated to me?

How does it benefit me? Well, again Rome answers this by the sacramental infusion of the righteousness of Christ into the individual soul.

Then the individual has to cooperate with and assent to this infused grace to such a degree that they become actually righteous, so that as Trent declares, righteousness, true righteousness, inheres within them.

And only when they actually become righteous through these help and assistance of the grace of Christ, it's not on their own strength, they cooperate with it, but once the infused grace of Christ is given to the soul and the sinner cooperates with it to a degree that the sinner becomes actually righteous, then and only then will

God declare that person righteous. That's one of the reasons why they have to have a doctrine of purgatory and thousands of years of cleansing and purging to continue working in the soul until that person becomes holy enough to become declared just by God.

Now the Protestant doctrine is this. Quickly, Protestants believe that something is infused to the

Christian at the time of his conversion, and that is the inpouring of God the

Holy Spirit, which works within us to help and assist us for our growth and sanctification.

But with respect to justification, the Protestant view is that God justifies those who have faith by imputation.

Now imputation means this. It involves a transfer from one person's account to another, so that the righteousness of Jesus is transferred in God's sight to the believer's account, so that when

God looks at the believer, he doesn't see the believer's sin in legal terms.

Rather, he views that person under the covering of the righteousness of Christ.

And this concept of imputation has two dimensions to it.

On the one hand, the atonement is seen as being centered to our salvation, because when

Jesus dies on the cross, He dies as a substitute for us.

He dies vicariously as the sin bearer of Israel, as the

Lamb without blemish, to whom God imputes the sins of the people.

The Old Testament drama of the day of atonement, the priest would lay his hands upon the scapegoat, signifying a symbolic transfer of the guilt of the people to the victim who would be driven out of the presence of God.

And so in terms of the New Testament view of the cross, Christ is the suffering servant who bears the sins of His people, not because He Himself in His own humanity becomes inherently wicked, but rather He is a substitute for us, and God transfers our guilt to Him.

And when He dies on the cross, He is taking the negative judgment, the wrath of God, to satisfy

God's judgment. God is really punishing our sins when He punishes

Christ, because He's transferred our sins to Him. Now I've often said that if you ask a six -year -old child in Sunday school, what did

Jesus do for you? The child has learned enough in Sunday school to answer by saying,

Jesus died on the cross for my sins. And we say, yes, that's true, but what else?

If all it would take to justify the ungodly is for Jesus to pay the negative penalty of the curse of God against evil,

He could have come down from heaven and gone directly to the cross and then returned in glory.

But instead, He's born of the woman. He is submitted to the law, and His whole life is lived in rigorous obedience to every point of every requirement that God gives to His people.

Why? Why did He say to John, baptize me? It is necessary to fulfill all righteousness.

Here the Reformers understood the place of the active obedience of Christ, that Christ not only paid the negative penalty for our sin, but He positively achieved perfect righteousness.

You see, if all He did was pay for our guilt, that would just simply put us back to square one, put us back to the status

Adam had before the fall, not guilty but innocent in the sense of not bearing any sin, but having no positive obedience to commend himself before God's justice, no basis for a righteous granting of reward, the granting of eternal life and of heaven.

But Christ not only dies for us, He lived for us. That's the whole point of the

Gospel is that not only are my sins transferred to Him on the cross, but His perfect righteousness is transferred to me whenever I put my trust in Him.

So again, when God judges us and declares us just,

He declares us just because Christ is just and because we are in Christ by faith.

And that's why the reason, the instrumental cause of justification is faith, because it's faith that is the tool or the instrument that links us to Christ.

Now Luther insisted that the merit or the righteousness by which sinners are justified is what he called a justitium alienum, a foreign justice or an alien righteousness, a righteousness that Luther said is extra, no, extra, outside of us.

If I have to wait before true righteousness manifests itself perfectly inside of me, how long will

I have to wait to be justified? I'll have to wait forever. But the good news of the

Gospel is that God justifies the ungodly freely by giving to all who believe a righteousness that is, properly speaking, not their own.

It is somebody else's righteousness. It is the righteousness of Christ that alone meets the test of the standard of God's perfect judgment.

And so again, when we say that justification is by faith alone, this is mere shorthand for saying justification is by Christ alone because the grounds of our justification is the righteous merit of Christ who alone has perfect justice in the sight of God.

And that is given to us freely when we believe.

And so what's left for us to look at in this brief exposition is what do we mean that we're justified by faith?

James tells us, you know, you believe in God, you do well. Even the demons believe and tremble.

And so it's possible for us to think of faith as simple intellectual assent to correct ideas.

And if you say, well, do you believe that Jesus died for you? And you say, yeah, yeah, I believe that. That doesn't constitute in and of itself saving faith.

There are at least three elements to saving faith according to the Reformers that they distinguished. First of all, notitia, which is the information, the data.

There is content to the Gospel that we must believe. We must believe that Jesus is our Savior. We must believe that He died on the cross for us.

We must acknowledge it to be true that we are sinners before a holy

God. That's the information. And we have to get the second element is assensus or intellectual assent.

I have to agree that these things are true, that Jesus truly died for my sins.

But again, it's not just passing a theology exam. A person can be aware of the information and even agree that it is true.

But Satan knows the content, and Satan knows that Jesus died on the cross for our sins, but he's not redeemed by that.

Why? Because the crucial element of saving faith is what's called fiducia or fiducia, which means personal trust and reliance.

And saving faith is given to all of those who put their trust in Christ and in His righteousness and put their trust there alone.

Now the Reformers said that justification is by faith alone, but not by a faith that is alone, that true faith, if you're really resting in Christ and you're really counted righteous by God, if you have true faith, that faith will immediately, necessarily, and inevitably produce the fruit of sanctification.

And if no fruit follows from your justification, it is perfect proof that there was no justification, because the idea of faith without the fruit of obedience is what

James called a dead faith, and that can't justify anyone. So for Luther, justification is by a faith that he described as a fides viva, a faith that is alive, a faith that is vital, a faith that shows itself by faithfulness.

But again the issue itself is how am I justified? Not by my own righteousness, not by my own merit, but by the righteousness of Christ and of Christ alone.