Role of Tradition and Cultural Context in Preaching Justification

The Role of Tradition and Cultural Context in Preaching Justification

The concept of justification is rooted in biblical texts, particularly in the Pauline epistles, where it is described as a forensic term signifying the judicial act of God pardoning sins and treating believers as righteous ^[1]. The understanding and preaching of justification have been shaped by various traditions and cultural contexts throughout Christian history.

Biblical Foundations

The biblical anchor for justification is found in passages such as Romans 3:24 and 5:1, where Paul explains that justification is by faith through the redemption that is in Christ Jesus ^[3]. The apostle's discussion on justification in Romans and Galatians has been a cornerstone for Christian traditions to articulate their understanding of this doctrine. For instance, the Methodist/Wesleyan tradition, as represented by Adam Clarke, emphasizes that justification by faith is both reasonable and Scriptural, highlighting the inability of works to justify anyone ^[2].

Confessional Articulations

Different Christian traditions have articulated the doctrine of justification in their confessions and creeds. The Lutheran tradition, as expressed in the Augsburg Confession (1530), states that people are justified freely by God's grace through faith in Christ, who suffered for our sins and rose again for our justification ^[4]. Similarly, the Anglican tradition, in the Thirty-Nine Articles of Religion (1571), affirms that justification is by faith only, and that this faith is a gift of God, received through the preaching of the Gospel ^[5].

Tradition Contrasts

The understanding of justification varies significantly across Christian traditions. The Reformed tradition, represented by John Calvin, emphasizes the imputation of Christ's righteousness to believers, stressing that justification is a declaration of righteousness based on the work of Christ ^[6]. In contrast, the Catholic tradition, as articulated at the Council of Trent (1547), teaches that justification involves the infusion of righteousness into the believer, making them inherently righteous, and that faith is not alone sufficient for justification without good works ^[8].

The Eastern Orthodox tradition, as seen in the writings of John of Damascus, views justification in the context of theosis, or deification, where believers are transformed into the likeness of Christ through the Holy Spirit ^[7]. This perspective emphasizes the role of the sacraments and the process of spiritual growth in the life of the believer.

Cultural Context and Preaching

The cultural context plays a significant role in how justification is preached and understood. The Jewish context of the early Christian community, with its emphasis on the law and covenant, influenced the way Paul and other apostles articulated the doctrine of justification. For example, the Babylonian Talmud discusses the concept of judgment and righteousness in a way that reflects the Jewish understanding of God's faithfulness and justice ^[12].

In preaching justification, Christian traditions must consider their cultural context. The Patristic tradition, as represented by Augustine, highlights the importance of understanding justification in the context of God's mercy and grace, emphasizing that human merits are themselves a result of God's grace ^[10].

Historical Development

The doctrine of justification has developed over time, influenced by various controversies and theological debates. The Protestant Reformation, for instance, sharpened the distinction between justification by faith alone and the Catholic view that includes the role of good works. The Reformed (Old Princeton) tradition, as represented by Charles Hodge, underscores the importance of the imputation of Christ's righteousness in justification, emphasizing the forensic nature of this doctrine ^[9].

Common Confusions

One common confusion regarding justification is the conflation of justification with sanctification. While justification is a forensic declaration of righteousness, sanctification refers to the process of being made holy. The Catholic (Scholastic) tradition, as represented by Thomas Aquinas, discusses the necessity of grace for both justification and the performance of good works, highlighting the distinction between the initial act of justification and the ongoing process of spiritual growth ^[11].

The preaching of justification must be grounded in a clear understanding of its biblical foundations, confessional articulations, and the nuances of different Christian traditions. By acknowledging the role of cultural context and historical development, preachers can communicate the doctrine of justification in a way that is both faithful to Scripture and relevant to their audience.

The diverse perspectives on justification across Christian traditions underscore the complexity and richness of this doctrine. As Christian communities continue to grapple with the meaning and implications of justification, a nuanced understanding of the various traditions and their cultural contexts can foster greater appreciation and deeper theological insight.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:16: Knowing that a man is not justified - See the notes on Rom 1:17; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.”
Romans (Baptist/Reformed) “John Gill on Romans 3:20: Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appe”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: 1:23 2:8 2:9 2:22 2:24 2:24 2:24 3:18-19 3:19 3:21 3:22 5:10 2 Peter 1:3 1:3 1:10 1 John 1:1-3 1:1-3 1:7 1:8 1:10 2:1 2:1 2:2 2:2 2:2 2:20 2:20 2:27 3:4 3:16 3:17 3:24 4:9 4:10 4:10 4:10 5:1 5:1-18 5:10 5:12 5:19 Jude 1:4 Revelation 1:5 2:7 5:9 6:9 12:9 13:8 16:10-11 17:14 20:2 20:4 22:2 22:14 22:17 Wisdom of Solomon 2:24 2 Maccabees 7:9”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 41.--EVEN IN JUDGMENT GOD'S MERCY (part 2): saying is rightly understood which in the gospel is read, "grace for grace,"[1]--that is, for those merits which grace has conferred.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Necessity of Grace, Art. 9: Article: Whether one who has already obtained grace, can, of himself and without further help of grace, do good and avoid sin? I answer that, As stated above (Article [5]), in order to live righteously a man needs a twofold help of God---first, a habitual gift whereby corrupted human nature is healed, and after being healed is lifted up so as to work deeds meritoriously of everlasting life, which exceed the capability of nature. Secondly, man needs the help of grace in order to be move”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Taanit 62a.21:11: The baraita cites another verse that deals with judgment. “A God of faithfulness and without iniquity, He is just and righteous” (Deuteronomy 32:4). The baraita interprets “a God of faithfulness” to mean that just as punishment is exacted from the wicked in the World-to-Come even for a light transgression that they commit, so too, punishment is exacted from the righteous in this world for a light transgression that they commit. The righteous suffer their punishment in this world to purify them so they can enjoy the World-to-Come.”

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