Have you ever wondered why Martin Luther and the rest of the Protestant Reformers made such a fuss over the teachings of the Roman Catholic Church during the Reformation? The Reformers certainly disagreed with the Catholics over a number of doctrinal and practical issues, but nothing was more important than their differing views regarding the doctrine of justification. This post stands as the second entry in this five-part series. Last time, I introduced the matter, explained what is at stake, and gave some context to the issue (see this post here). In this post, my goal is to define and articulate the Roman Catholic teaching on justification—righteousness infused through the sacraments. In upcoming posts, I intend to do the same with the Protestant doctrine of justification—imputed grace. I will, furthermore, argue that the Roman Catholic doctrine of justification is mistaken and that the Protestant view of justification is most faithful to Scripture. In doing so, I will also provide a critique of the Roman Catholic position and respond to Roman Catholic objections against the Protestant doctrine of justification. For now, let us turn our attention to the Roman Catholic doctrine of justification.

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In Velvet Elvis, Rob Bell suggests that doctrines are flexible.  He equates them with springs on a trampoline (22).  He thinks this view of doctrine is superior to thinking of doctrines as bricks–where one is removed the whole faith collapses (26-27).

However, when one reads Paul’s first letter to the Corinthians, in 15:12-19, a different approach to doctrine is seen.  He writes that if the doctrine of the resurrection of the dead is false, then there are problems.  If the dead are not raised then Christ hasn’t been raised (v. 14), which results in faith in Christ being in vain (v. 14) and worthless (v. 17).  Furthermore, with this doctrine missing, Paul himself is to be considered a false witness of God because he would be testifying falsely of God (v. 15). [...]

The debates that led to the Protestant Reformation in the sixteenth century were not over minor details of theology. Of the debated issues, the doctrine of justification became the most divisive and controversial issue in the history of Christendom. R.C. Sproul is correct to point out that “both the Roman Catholic Church and the Protestant Reformers understood that what was at stake in the controversy was nothing less than the Gospel itself.”[1] It was upon this conviction that Martin Luther, in his 1537 Schmalkaldic Articles, singled out the teaching of justification as “the article upon which the Church stands or falls.”[2] In similar fashion, John Calvin regarded justification sola fide as “the main hinge on which religion turns.”[3]

The Reformers of the Protestant Reformation were willing to face anathematization for their dissenting beliefs concerning justification.[4] Today, however, not everyone within Protestant circles are willing to take such a stand.[5] Some Evangelical leaders have referred to this doctrine as the “small print” of the Gospel, that it is “nothing more than a large misunderstanding,” and that the seemingly major issue of the sixteenth century is “no longer a matter of serious debate.”[6] In Evangelicals and Catholics Together, many scholars from both camps have agreed that there are “some differences within both the Evangelical and Catholic communities.” However, they have affirmed that, “All who truly believe in Jesus Christ are brothers and sisters in the Lord and must not allow their differences, however important, to undermine this great truth.”[7] [...]

“The believer feels no shame, as though he were still living too much in the flesh, when he yearns for the physical presence of other Christians. Man was created a body, the Son of God appeared on earth in the body, he was raised in the body, in the sacrament the believer receives the Lord Christ in the body, and the resurrection of the dead will bring about the perfected fellowship of God’s spiritual-physical creatures. The believer therefore lauds the Creator, the Redeemer, God, Father, Son and Holy Spirit, for the bodily presence of a brother. The prisoner, the sick person, the Christian in exile sees in the companionship of a fellow Christian a physical sign of the gracious presence of the triune God. Visitor and visited in loneliness recognize in each other the Christ who is present in the body; they receive and meet each other as one meets the Lord, in reverence, humility, and joy. They receive each other’s benedictions as the benediction of the Lord Jesus Christ. But if there is so much blessing and joy even in a single encounter of brother with brother, how inexhaustible are the riches that open up for those who by God’s will are privileged to live in the daily fellowship of life with other Christians!

It is true, of course, that what is an unspeakable gift of God for the lonely individual is easily disregarded and trodden under foot by those who have the gift every day. It is easily forgotten that the fellowship of Christian brethren is a gift of grace, a gift of the Kingdom of God that any day may be taken from us, that the time that still separates us from utter loneliness may be brief indeed. Therefore, let him who until now has had the privilege of living a common Christian life with other Christians praise God’s grace from the bottom of his heart. Let him thank God on his knees and declare: It is grace, nothing but grace, that we are allowed to live in community with Christian brethren.”[1]

Within the next few weeks I am planning to post an article on how believers should determine the will of God for their lives.  Before doing so, I would like to ask our readers a question: how do you determine the will of God for your life?  Feel free to write as much as you want in your response.  Also, you can focus your answer to particular issues like dating, marriage, college, jobs, friends, daily activities, etc.  Thanks!

Videos like this should serve to awaken the Church from its slumber and spring it into action.  Our mission as Christians is enormous. Islam is rapidly growing. Postmodernism, liberalism, naturalism, hedonism, atheism, agnosticism, Hinduism, Buddhism, and countless other “ism”s are vying for the world’s affections. While all of this is certainly true, and while Christians must actively seek to further the Kingdom of Christ here on this earth, there is no reason to fear. Christ’s Kingdom has already been established. He still reigns. And His Kingdom will come in its consummation. Our mission is large, but the God of this mission is larger, and He will be victorious in the end. Take comfort in verses like these:

God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. (1 Corinthians 15:23-28)

And Jesus came and said to them, “All authority in heaven and on earth has been given to me.” (Matthew 28:18)

I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. (Daniel 7:13-14)

Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords. (Revelation 19:11-16)

The generations preceding ours fought important theological battles concerning the Bible, specifically for inerrancy and infallibility.  The fight in our day will be for sufficiency.  The following quote is from Andy Naselli, a PhD student of D. A. Carson, from the recent book Don’t Call It a Comeback (Crossway: 2011), edited by Kevin DeYoung.  With these words Naselli addresses one of the most serious attacks on the sufficiency of Scripture today:

Some evangelicals believe that God continues to reveal himself with special words and special guidance.  Whether we agree that God still speaks like this or not, we must agree that these special words do not carry the authority of Scripture.  We can’t be absolutely certain that they actually come from God, so we should never treat these forms of communication the same way we treat God’s communication to us in the Bible.  Otherwise we would be adding to the Bible, which is already sufficient as it stands (Kindle edition).

Ezekiel 18: 4 “For every living soul belongs to me, the father as well as the son – both alike belong to me. the soul who sins is the one who will die.”

Humanity has a peculiar propensity to deny responsibility for wrongs done against others and God. Adam and Eve both made attempts at the blame game. How often the inherent pride causes in us a deep and unrelenting recalcitrance when confronted with our sin.  As we know, our God impartially judges each man. God-given free-will graciously and justly permits us to answer to Him alone for our actions. We are not held responsible, nor are we  pardoned on another fallible human’s actions. [...]

“But now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed. Should not your piety be your confidence and your blameless ways your hope? Consider now: who being innocent, has ever perished? Where were the upright ever destroyed? As I have observed, those who plow evil and those who sow trouble reap it. At the breath of God they are destroyed; at the blast of his anger they perish.” Job 4:5-8

The book of Job is one of the most vexing and profound works in scripture. One cannot help being troubled and yet amazed when reading the story. Job was a blameless, upright man. His righteousness was such that he actually offered sacrifices for sins his children had possibly committed. But logical deduction fails to vindicate Job. God took up Satan’s challenge that Job only loved God because of the good life he had been given. God tested Job through a series of unparalleled adverse situations. Among them: friends who, far from being sympathetic and consoling, continually condemned Job as a man who must have sinned to have received the terrible tribulation given him. [...]

Tyler Smith discusses the difference between God’s love for humanity in general and God’s specific love for the elect as it was accomplished in and applied by the atoning blood of Jesus Christ.  Whether you’re a Calvinist or not, you will enjoy this article! [...]