Justification as a concept is mentioned in the earlychurch fathers (e.g., Clement to the Corinthians, 32.4 [2] and in the sermons of John Chrysostom), but it is not developed until Augustine's conflict with Pelagius.
Hence, justification for Wesley and the Wesleyans is:
Classical Covenant Theology: Justification(Site not responding. Last check: )
The RomanChurch defines justification "to be not only the remission of sins, but also the renewal and sanctification of the inner man." According to the Church of Rome, therefore, justification consists in remission of sin and a change of moral character produced by the infusion of righteousness.
Faith is not the ground or cause that merits justification, it is the means of appropriating Christ and his righteousness, and on the ground of the righteousness thus appropriated by faith we are justified.
After a man is thus rendered holy by the first justification, his faith must work in love, and on the ground of these works of love he receives eternal life, this is the second justification.
Perhaps theology could then be focused upon the essence and the energies of God, or on the Trinitarian nature of all theological truth, or on the implications of the personal union for the full deification of the Christian through his participation in the Lords Supper, or maybe even on the beatific vision itself.
Theology is not theology in the Lutheran sense if it is not relating God to man. We live on every word that proceeds out of the mouth of God.
Thus, their doctrine of justification, which in most aspects of it is quite sound, will necessarily be set aside, off in a corner somewhere where it cannot really flow into the preaching and piety of the church.
It is the contention of this essay that justification is central to Paul’s theology in the sense that it is a prominent and essential element of his gospel.
Wright recoils from relegating justification to a position of unimportance, even stating that it is an implication of the gospel which “cannot be detached without pulling part of the very heart of Paul away with it” since “it is organically and integrally linked” to his gospel.
Similarly the soteriological nature of justification as evidenced in Romans 1:16-17 (which must surely be a key text for understanding that entire book’s exposition of the doctrine) is retained without compromising the importance of Romans 1:1-6 as a gospel-summary statement.
The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.
Justification is not the same as sanctification which is the bringing of the person's attitudes and behaviors into agreement with what is holy.
In contrast, justification is the declaration of God as Judge affirming that all the demands of justice have already been met for the sinner by a Redeemer.
Kathryn Tanner is Associate Professor of Theology at The Divinity School of the University of Chicago.
Doing biblical theology on the basis of Christian theological traditions with this sort of relative autonomy from the Bible would mean using the Bible to shed new light on them, using the Bible to alter the way in which the distinctive concerns of these theological traditions are addressed.
Justification in a Christian sense should not therefore be reduced to mere forgiveness (as it is in many Protestant theologies).
Justification by Faith Alone by MP: Whereas the previous article sought to simply state the two main aspects of justification, this article is more in depth and also examines the biblical basis of the doctrine.
Justification by Faith Alone in Romans 4:1-6 by MP: Sometimes well-meaning Christians can come close to implying that faith and obedience(i.e., love for your neighbor) are at root the same thing.
Paul's Theology of Faith and the Law/Gospel Contrast by MP: In order to understand justification by faith alone with the clarity that we need, we must understand the underlying contrast between law and gospel.
Because to obtain justification by it, works are required; and hence it follows, that to obtain justification by the Gospel they are not required.
There are two alternatives: one must either deny the covenant arrangement as a general rule for obtaining eternal life, or granting the latter, he must also regard the gaining of eternal life by the Mediator as a covenant arrangement and place the establishing of a covenant in back of it.
When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle.
N.T. Wright's Treatment of the Theology of Justification(Site not responding. Last check: )
Justification is the covenant declaration, which will be issued on the last day, in which the true people of God will be vindicated and those who insist on worshipping false gods will be shown to be in the wrong.
Justification functions like the verdict in the law court: by acquitting someone, it confers on that person the status ‘righteous.’ This is the forensic dimension of the future
The context of these letters in dealing with justification is not individualistic, though they come down to the individual, for individuals, not ethnic groups, place their faith in Jesus.
The result is a theology that might use the term "justification by faith alone" but actually denies the substance that the term has traditionally signified.
Therefore, since Fuller says that the obedience of faith is necessary for obtaining all of God’s promises, including justification (point A); and since Fuller defines the obedience of faith as doing God’s commands from a heart of trust (point B), it follows that Fuller is teaching that obedience is a means of obtaining justification.
Dr. Fuller teaches that obedience is a means of justification by distinguishing works into two kinds and excluding one kind (which is sinful) but not the other (which is righteous) from the means of justification.
Although Shepherd makes use of much orthodox terminology, I argue that he has articulated a doctrine of justification that is persistently ambiguous and that redefines the relationship of faith and works in a way at odds with the traditional, biblical doctrine.
In contrast to the clear precision of traditionalReformedtheology in distinguishing the roles of faith and obedience, Shepherd never carefully defines what his terminology means.
That Norman Shepherd's theology of justification has attracted interest within Reformed circles in the past is indisputable, and that it is again a matter of great curiosity seems increasingly true.
Douglas Harink teaches theology at the King’s University College in Edmonton, Alberta, and is the author of Paul Among the Postliberals: Pauline Theology Beyond Christendom and Modernity (Brazos).
Mannermaa is convinced that Luther’stheology of justification is not as exclusively forensic, juridical, imputational and transactional as it has traditionally been understood.
In Bayer’s theology of justification, with its proper dialectic of law and gospel, Mattes detects the possibility of a truly critical, nonaccommodationist engagement of culture, a full affirmation of creation as God’s address, and an appropriate account of the relationship between justification understood in forensic terms and justification understood as human transformation.
One may say generally of the history of the doctrine of justification that solafideanism(justification by faith aloneism) was taught implicitly, but not explicitly, from the beginning of the church.
In the nineteenth and especially the twentieth centuries, the doctrine of justification by faith alone has been assaulted on all sides by a variety of false doctrines.
In the debate over the doctrine of justification between Roman Catholics and orthodox Protestants, Romanists often appeal to the book of James as proof that works or human merit have a crucial role to play in a person’s justification before God.
Pannenberg with "Justification in the Theology of the Metaphysical One" seeks to "map reality [that's what metaphysics is] so as to show how God fits on this map" and do so in a way that, he thinks, will commend God to contemporary despisers of religion.
Mattes calls Jenson's brand of non-accommodation as "Justification in the Theology of the Perfected Church." Early in his teaching career Jenson held justification-by-faith to be the hub, and together with his then colleague Eric Gritsch, wrote the classic textbook: "Lutheranism: The Theological Movement and Its Confessional Writings" (1976).
The "theology of the cross" is the promissory antithesis to all other theologies, which inevitably morph into theologies of glory.
Although Shepherd makes use of much orthodox terminology, I argue that he has articulated a doctrine of justification that is persistently ambiguous and that redefines the relationship of faith and works in a way at odds with the traditional, biblical doctrine.
In contrast to the clear precision of traditional Reformedtheology in distinguishing the roles of faith and obedience, Shepherd never carefully defines what his terminology means.
That Norman Shepherd’s theology of justification has attracted interest within Reformed circles in the past is indisputable, and that it is again a matter of great curiosity seems increasingly true.
Furthermore, if theology or "God talk" is to remain relevant, it must always be talk about how God and man are reconciled.
This is why the heart of theology must hit the heart of man. If you won’t meet the needs of his sinful heart with the doctrine of justification, the void will be filled with something else than God’s doctrine.
II, pages 237ff) The Wauwautosa theologians criticized the "repeat after me" theology of their day and sought to approach the Scriptures anew and reinvent the Lutheran doctrinal wheel as it were.
Future of Justification 4: Historical Research December 3, 2007 [IMG scroll.jpg] Piper begins the substance of his critique against Wright by arguing that historical research does not shine as much light on a biblical text as we might expect.
Mark Garcia published a review of Covenant, Justification, and Pastoral Ministry that was sharply and almost entirely negative.
Future of Justification 3: On Controversy December 1, 2007 Why is John Piper taking on N.T. Wright, devoting an entire book to arguing against his theology?
It is said that the problem with the doctrine of justification by grace alone through faith alone is not that it has been tried and found wanting, but that it has not been tried.
proper distinction between law, mimetic participation, coram mundo, anxious conscience, providential grace, coram deo, penitential piety, triune life, forensicjustification, experience with experience, alien righteousness, ancient metaphysics, external word, general metaphysics, immanent trinity, economic trinity
The crucified God: The cross of Christ as the foundation and criticism of Christiantheology by Jurgen Moltmann on 6 pages