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Encyclopedia > Imputed righteousness
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Imputed righteousness is a concept in Christian theology which proposes that righteousness of Jesus Christ satisfies all criteria necessary to share in God's grace. Those who trust in the promise that the death of Jesus Christ on the cross atones for their sins believe in this type of righteousness as opposed to imparted righteousness and sanctification. The teaching of imputed righteousness is a signature doctrine of the Lutheran and Reformed traditions of Christianity.[1] Topics in Christianity Movements · Denominations Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Wycliffe Tyndale · Luther · Calvin · Wesley Arius · Marcion of Sinope Pope · Archbishop of Canterbury Patriarch of Constantinople Christianity Portal This box:      Christian theology is reasoned... The Lutheran movement is a group of denominations of Protestant Christianity by the original definition. ... Topics in Christianity Movements · Denominations Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Wycliffe Tyndale · Luther · Calvin · Wesley Arius · Marcion of Sinope Pope · Archbishop of Canterbury Patriarch of Constantinople Christianity Portal This box:      Calvinism is a theological...

Contents

The case for imputed righteousness

Imputed righteousness is the Protestant solution to a "divine predicament." On the one hand, God is infinitely merciful, "not wishing for any to perish, but for all to come to repentance." (2 Peter 3:9). On the other, God is infinitely holy and just, which means that he cannot approve of or even look upon evil (Hab. 1:13), neither can he justify a wicked person (Prov. 17:15). Because the Bible describes all men as sinners and says that there are none who are righteous (Rom. 3:23, 10), these two "competing" traits in God's nature appear to put him in a dilemma. To use the words of the apostle Paul, how can God be "just and the justifier of those who believe (Rom. 3:26)?" Through this argument God cannot ignore or in any way overlook sin.


Protestants' answer to this dilemma is the imputed righteousness.[2] First of all, they note that the New Testament describes the method of man's salvation as the "righteousness of God" (Rom. 3:21, 22; 10:3; Phil. 3:9). They then note that this "righteousness" is more particularly that of the second member of the Trinity, Jesus Christ (2 Cor. 5:21; 1 Cor. 1:30). When they refer to the "imputed righteousness of Christ," they are referring to his life of sinlessness and perfect obedience to God's law on this earth. The need for a human life of perfect obedience to God's law was the reason, they claim, that Christ had to live as a human being for a certain period of time. Paul's statement in Romans 4:6, that God "imputes righteousness apart from works," bolsters the fourth step in their argument that this righteousness of Christ is imputed to our accounts. By this terminology they mean that God legally credits the believer with the righteous acts that Christ performed while on this earth.


The verse (2 Peter 3:9) above does not clearly define the "divine predicament". The reason is in the understanding of two words that Peter uses. Those words are; any, and all. In the context of Peter's book where he often refers to the "elect" or "chosen" it's not unconcieveable and highly likely to understand those words to be referring to "any of the elect" as opposed to "any one who ever lived" and "all of the elect" as opposed to "all persons who ever lived". The "divine predicament" seems to be the tension between God's soverignty and man's will. Can man's will resist the decree of God. Here is where the imputed righteousness of Christ becomes signifigant.If God puts the righteousness of Christ on the sinner, he becomes righteous. Conversely if the sinfulness of the sinner is put (imputed) on Christ, he becomes sin, 2 Corintthians 5:21.



This is not a legal fiction, they argue, just as adoption is not a legal fiction. Adoption legally constitutes a child the son or daughter of a person that is not that child's birth parent. Similarly, in marriage the married partners are considered one entity legally.[3] When a sinner believes in Christ, they are spiritually united with Christ, and that union makes it possible for God to credit believers with the righteousness of Christ without engaging in "legal fiction."[4] In the common law tradition, legal fictions are suppositions of fact taken to be true by the courts of law, but which are not necessarily true. ... For other uses, see Adoption (disambiguation). ...


Arguments against the doctrine of imputed righteousness

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Differing views about imputed righteousness

Lutheran view

Philipp Melanchthon, a contemporary of Martin Luther, stressed the classic Lutheran desire to distinguish carefully and properly between Law and Gospel. In doing so he emphasised that Law binds us, convicts us, and drives us, whilst the Gospel proclaims repentance, the promise of grace, eternal life, and proclaims our liberty in Christ.[5] Portrait of Philipp Melanchthon, by Lucas Cranach the Elder. ... Martin Luther (November 10, 1483 – February 18, 1546) was a German monk,[1] priest, professor, theologian, and church reformer. ... The relationship between Gods Law and the Gospel is a major topic in Lutheran and Reformed theology. ...


Reformed view

The Reformed and Presbyterian churches have generally followed the Lutherans on the importance of distinguishing the law and the gospel.[6] Articulated in terms of Covenant Theology, law and gospel have been associated with the Covenant of Works and the Covenant of Grace, respectively. Historically, they have been more open to the broader biblical language which the Lutheran Formula of Concord calls “correct” but not “proper". Recently, some prominent theologians have disputed the centrality of the law-gospel distinction in the Reformed tradtition.[7] The Reformed churches are a group of Protestant denominations historically related by a similar Zwinglian or Calvinist system of doctrine but organizationally independent. ... Presbyterianism is part of the Reformed churches family of denominations of Christian Protestantism based on the teachings of John Calvin which traces its institutional roots to the Scottish Reformation, especially as led by John Knox. ... Covenant Theology is not to be confused with the Covenanters For Covenantal Theology in the Roman Catholic perspective, see Covenantal Theology (Roman Catholic). ... (1577). ...


Roman Catholic view

Theologians consider this view to be the most one sided. That is, for Rome justification is forensic in that justification involves God's legal declaration. It is necessary in the eyes of this church for a legal declaration by God (and therefore the head of the church) to be made for someone to be justified.[8]


Footnotes

  1. ^ See James Buchanan, The Doctrine of Justification (Carlisle, PA: Banner of Truth Trust, 1997), pp. 296-298, for a discussion of this topic.
  2. ^ John Piper's Counted Righteous in Christ (Wheaton, IL:Crossway, 2002), provides a good example of this answer.
  3. ^ Buchanan, pp. 334-338.
  4. ^ Millard J. Erickson, Christian Theology (Grand Rapids: Baker, 1999), p. 971.
  5. ^ "A critical analysis of the writings of Luther Colleague and Co-worker, Prof. Philipp Melancthon", http://www.elcm.org/, 2007-03-30. 
  6. ^ "Classical Covenant Theology", R. Scott Clark's Articles, 2007-05-16. 
  7. ^ "Law and Gospel", The Works of John Frame and Vern Poythress, 2007-03-30. 
  8. ^ "Imputed Righteousness: The Evangelical Doctrine", Spla Scriptura: A reformed theology source, 2007-03-30. 

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See also

Imputed righteousness, in Methodist theology, is that gracious gift of God given at the moment of the new birth which enables a Christian disciple to strive for holiness and sanctification. ... According to Christian tradition, original sin is the general condition of sinfulness (lack of holiness) into which human beings are born (Psalm 51:5). ... Righteousness is an important concept in the theology of Judaism and Christianity. ... In theology, salvation can mean three related things: being saved from something, such as suffering or the punishment of sin - also called deliverance; being saved for something, such as an afterlife or participating in the Reign of God - also called redemption; being saved through a process of healing or transformation...

External links

  • Imputed Righteousness Defended by William Romaine, preached in London, 1759.
  • The Doctrine of Imputed Righteousness by John Gill.
  • The doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ by John Owen.
  • Imputation (conservative Calvinist perspective)
  • Audio series overview of the Reformed faiths and its doctrine of Justification by Imputed Righteousness

  Results from FactBites:
 
Imputed righteousness - Wikipedia, the free encyclopedia (516 words)
Imputed righteousness is a concept in Christian theology directly related to the Protestant doctrine of justification.
Imputed Righteousness Defended by William Romaine, preached in London, 1759.
Imputed Righteousness: The Evangelical Doctrine by R. Sproul.
imputed (5186 words)
That is, the "one act of righteousness" and the "obedience of the One" mentioned in these verses as making possible our justification does not refer to Christ's lifelong record of righteousness imputed to our account (i.e., active obedience).
This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus.
Righteousness by faith is neither righteousness through one's personal obedience to the Law (the means the Jews sought and failed to achieve; 10:3) nor righteousness through the imputation of Christ's active obedience (an interesting concept, but one which Paul apparently never entertained).
  More results at FactBites »


 

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