Role of Faith in Believers' Righteousness and Justification
The Role of Faith in Believers' Righteousness and Justification
The concept of justification by faith is rooted in biblical teachings, particularly in the writings of the Apostle Paul. In Romans 3:26, it is written, "to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus" [2]. This verse highlights the significance of faith in Jesus Christ for justification.
According to Easton's Bible Dictionary, justification 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" [1]. This definition underscores the forensic nature of justification, emphasizing that it is a declaration of righteousness based on faith.
The relationship between faith and justification is a central theme in Christian theology. The Reformers, such as those represented in the Augsburg Confession (Lutheran), emphasized that justification is by faith alone, apart from works [5]. This view is supported by biblical passages like Romans 3:22, which speaks of "the righteousness of God by the faith of Jesus Christ, unto all, and upon all that believe" [3].
Different Christian traditions have nuanced understandings of the role of faith in justification. The Catholic Church, as expressed in the Canons and Decrees of the Council of Trent, teaches that justification involves both faith and the sacraments, with faith being the foundation but not the sole means [7]. In contrast, many Protestant traditions, such as the Reformed and Lutheran churches, emphasize justification by faith alone (sola fide), highlighting the sufficiency of Christ's righteousness imputed to believers through faith [5, 8].
The Eastern Orthodox tradition, as represented by John of Damascus, also emphasizes the importance of faith in justification but integrates it within a broader understanding of theosis, or deification, where faith is a part of the process of being transformed into the likeness of Christ [6].
The role of faith in justification is thus understood differently across Christian traditions. While there is a shared recognition of faith's importance, the nuances in understanding its relationship to justification, sanctification, and the sacraments vary significantly.
In the view of many Reformed theologians, such as Charles Hodge, faith is not the ground of justification but the instrument by which one receives Christ's righteousness [8]. This perspective is echoed in the writings of Adam Clarke, who notes that justification is "received by faith through the atonement made by Christ" [9].
The biblical basis for justification by faith is further reinforced by passages like Romans 1:17, which states, "For in it is revealed God’s righteousness from faith to faith. As it is written, 'But the righteous shall live by faith'" [4]. This underscores the continuity between the Old and New Testaments in emphasizing faith as the means of righteousness.
The various Christian traditions agree on the centrality of faith in the justification of believers, even if they differ on the specifics of how faith relates to other aspects of the Christian life and doctrine. The common thread is the recognition that faith in Jesus Christ is essential for being declared righteous before God.
The historical development of the doctrine of justification by faith has been shaped by various controversies and councils, including the Reformation and the Council of Trent. These historical debates have contributed to the diverse understandings of justification within Christianity.
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”
- Romans “to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. -- Romans 3:26”
- Romans “Romans 3:22 (Geneva1599) — To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.”
- Romans “For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.” -- Romans 1:17”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
- 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. 3, section 25: § 8. Relation of Faith to Justification. All who profess to be Christians admit the doctrine of justification by faith. There are different views, however, as to the relation between faith and justification, as has been already intimated. 1. Pelagians and rationalists teach that faith in God’s being and perfection, or in the great principles of moral and religious truth, is the source of that moral excellence on account of which we are accepted of God. It is perhaps only a different way of expressing the same idea, to say that God, in the”
- Philippians (Methodist/Wesleyan) “Adam Clarke on Philippians 3:9: And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others. But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ. The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is trea”