Posted on 10/31/2001 8:11:42 AM PST by AnalogReigns
There is no such thing as merit;What Was Wrong with Luther?
but all who are justified
are justified for nothing (gratis),
and this is credited to no one
but to the grace of God. . . .For Christ alone it is proper
to help and save others
with His merits and works.Martin Luther
Justification is conferred in baptism,
the sacrament of faith.
It conforms us to the righteousness of God,
who makes us inwardly just
by the power of his mercy.The New Catechism (of the Roman Catholic Church)
I have found that my beliefs are essentially the same as those of orthodox Roman Catholics.Billy Graham
Was Martin Luther Wrong?Since the Protestant Reformation of the 16th century, “by faith alone” (sola fide) has been the defining doctrine of evangelical Christianity — and the way of justification the defining difference between Roman Catholics and evangelicals. But in recent years these differences seem to be increasingly ignored by evangelical leaders such as Billy Graham, Charles Colson, Bill Bright and others. A noticeable trend has been developing.
Most so-called “Christian booksellers” carry books from both evangelical and Roman Catholic publishing houses, with little differentiation. A leading evangelical recording artist, Michael Card, recently recorded and toured with Roman Catholic monk/musician John Michael Talbot. Evangelicals and Catholics are found praying together, worshipping together, and studying the Bible together. While these things have not gone without criticism, their widespread acceptance has led a number of evangelicals to ask:
Whatever happened to the Reformation?
Was Martin Luther wrong, after all?
Or does it really matter?Today marks the 484th anniversary of Luther's famous posting of 95 Theses on the church door at Wittenburg — a move seen as the beginning of the Protestant Reformation. It seems fitting, therefore, to ask this crucial question as we commemorate his revolutionary act. After all, to Luther it was the Gospel itself that was at stake... no less so today as then.
The gospel according to Rome is the "good news" that a sinner may be justified if he or she receives the sacraments, has faith, and cooperates with grace to the point of becoming inherently righteous. That justification is effective as long as the believer refrains from mortal sin. If the person loses justification by mortal sin, he or she may be restored to justification by the sacrament of penance. If the person dies not in mortal sin but with impurities, he or she can get to heaven after being cleansed in purgatory.
Was Luther wrong in standing against this "gospel"? If not, shouldn't the fact that so many evangelicals are acquiescing to Roman Catholicism disturb us?
Using the Bible as your guide — setting your emotions and prejudices aside, while engaging the mind — you be the judge...
Rob Schläpfer : Editor
editor@antithesis.com
What was the matter with Martin Luther? some might ask. The matter with Luther was a matter of the greatest possible urgency.
The matter with Luther was that sin matters.
The matter with Luther was that salvation matters,
ultimately and eternally.
Luther felt the weight of these matters to a degree few people, if any, have felt them in human history. These issues mattered enough to Luther to compel him to stand against the authority of church and state in a lonely and often bitter contest that made him Luther contra mundum. [=against the world]
Following the ancient Aristotelian form-matter schema, historians have pinpointed the doctrine of justification by faith alone (sola fide) as the material cause of the sixteenth-century Protestant Reformation. It was the chief matter under dispute. Luther considered it "the article upon which the church stands or falls." At a personal level he understood that it was the article upon which he himself stood or fell.
Thus, since the Reformation the doctrine of sola fide has been the defining doctrine of evangelical Christianity. It has functioned as a normative doctrine because it has been understood as essential to the Gospel itself. Without sola fide one does not have the Gospel; and without the Gospel one does not have the Christian faith. When an ecclesiastical communion rejects sola fide, as Rome did at the Council of Trent, it ceases being a true church, no matter how orthodox it may be in other matters, because it has condemned an essential of the faith. Whereas at Worms Luther stood, at Trent Rome fell and remains fallen to this day.
The Character of God
The dilemma Luther experienced in the anguish of his soul was related in the first instance to his correct understanding of the character of God. One of the essential attributes of God (essential in that without it God would not be God) is his justice. The Scriptures clearly reveal that the God of heaven and earth is just. This means far more than that the judgment he renders is equitable. It is not only that God does what is just, but that he does what is just because he is just. His righteous actions flow out of his righteous character.
That God is eternally and immutably just posed for Luther (as it should also pose for us) the ultimate dilemma, because we are not just. We are sinners lacking the perfect justness of God. Our sin violates the supreme standard of righteousness found in God's character. This is the burden Luther felt so keenly, but which we tend to treat lightly. We are inclined to think that God is so merciful that his mercy will annul or cancel out his justice. We assume that God will grade us on a curve and that he is quite willing to negotiate his own righteousness.
As sinners with recalcitrant hearts, human beings have no fear of the justice of God, in part because they are ignorant of his law and additionally because, when they are aware of it, they hold it in contempt. We have all become, as Jeremiah said of Israel, like a harlot who has lost the capacity to blush (Jer. 6:15; 8: 12). We assume that our works are good enough to pass the scrutiny of God at the final tribunal. And we do this despite the apostolic warning that by the works of the law shall no flesh be justified (Rom. 3:20).
People who consider themselves just enough in their own goodness do not tremble before the law and feel no need for the Gospel. For such, the matter of justification is not of great importance. It is merely a "doctrine," and to the contemporary church few things are deemed less important than doctrine. "Doctrine divides," we are told. "What matters is that we have a personal relationship with Jesus. The doctrine of justification doesn't save us; it is Christ who saves us."
Doctrines Unite
Certainly doctrines do divide. Certainly doctrines do not in themselves save us. Certainly we are called to have a personal relationship with Christ. However, doctrine also unites. It unites those who share one Lord, one faith, one baptism. And though doctrines do not save us, they correctly inform us of how we are saved.
It must be added, too, that having a personal relationship with Jesus does not save us unless it is a saving relationship. Everyone has a personal relationship with Jesus. Even the devil has a personal relationship with Christ, but it is a relationship of estrangement, of hostility to him. We are all related to Christ, but we are not all united to Christ, which union comes by faith and faith alone.
Luther understood what David understood when he asked the rhetorical question,
If you, O LORD, kept a record of sins,
O LORD, who could stand? (Ps. 130:3)
The question is rhetorical because no explicit answer is given. The answer is nevertheless obvious:
No one.
No one by himself can stand before a God who takes note of our iniquities, for we are all sinners. The problem is that the Lord does mark iniquities and promises to bring every one of them into judgment. Moreover, as long as we remain outside of Christ we are continually heaping up judgment against the day of wrath.
The only way an unjust person can escape the day of God's wrath is to be justified. Only the justified will stand in that day That is why the matter of justification is so vital. It is not a mere theological abstraction or a petty doctrine. The struggle of the Reformation was not a contest of shadowboxing, nor was it a tempest in a teapot. It is perilous to think it was much ado about nothing or simply a misunderstanding among theologians and clerics. To be sure there were issues that were confused and obscured in the heat of the debate. But it was crystal-clear that the core issue was the way of justification, and the two sides took not only differing positions but mutually exclusive and irreconcilable positions in the debate.
What Is Justification?
Justification refers to a legal action by God by which he declares a person just in his sight. The Protestant view is often described as "forensic justification," meaning that justification is a "legal declaration" made by God.
What is often overlooked in discussions about justification is that the Roman Catholic communion also has its version of forensic justification. That is, Catholics agree that justification occurs when God declares a person just. However, when evangelicals speak of forensic justification, the phrase is used as a kind of theological shorthand for sola fide, and what is tacit is the assumption that God declares people to be just who in themselves are not just. Rome teaches that God declares people just only when they are in fact just. They are declared to be just only if and when justness inheres within them. Both sides see justification as a divine declaration, but the ground for such a declaration differs radically.
Rome saw justification as meaning "making just," based on the Latin roots for the word justificare (Justus and facio, facere), which in Roman jurisprudence meant "to make righteous." For Rome, God only declares to be just those who have first been made just...
***
The differences between these two "gospels" is in grave danger of being lost in our day. Efforts to heal the breach between Rome and the Reformation have yielded confusion among many. The issue cannot be resolved by studied ambiguities or different meanings attached to the same words. The crucial issue of infusion versus imputation remains the irreconcilable issue. We are either justified by a righteousness that is in us or by a righteousness that is apart from us. There is no third way.
R. C. Sproul
Now there's an oxymoron. "Evangelical" means 'carrying the good news to those in need.' as in "evangelism". Where's the "good news" in "so sorry, I'm telling you this story, but you're not included. [It's only us.] Have a happy eternity in Hell."
Of course we think there are no non-Calvinists in heaven.
I think this statement even tops the one (by one of your co-religionists on a FR thread a month or two ago) that "Christ was a Calvinist."
I suppose it would be too much to ask you to find that verse in the Bible. [You know, "Thus saith the Lord, 'There are no non-Calvinists in Heaven.'") Nah, forget it. A closed mind is a terrible thing to waste.
Yes.
Council of Orange Canons (529 A.D.)
CANON 6. If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).
CANON 7. If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).
Calvinists are very evangelical because the way God saves his elect is through the spreading of the Gospel. If you do not spread the truth, nobody can be saved.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him sould not perish, but have everlasting life. - John 3:16
If you are right, then John 3:16 is a lie.
I beg to differ. You say that "babies have no idea who God is" because you base it on your concept of knowledge. Do you agree that the only way that you or I "know" God is by His grace and not of our own doing? Assuming that you do agree, can you still argue that a baby is incapable of receiving the same? It is a mistake to determine what can and can't be based on limited human understanding. It is perfectly natural for a believer to realize that baptism of an infant is as valid as any other baptism. It is God's baptism and is not restricted by any rules or arbitrary ages we decide upon.
No jumpsuit needed. But neither do I need a trusty "outline" or an understanding of the "mechanism". If it were needful, Christ would have told us.
I don't need Calvin's "mechanism" or his "outline" any more than I need the 'perpetual virginity of Mary' or Mary as a "co-redemptrix" with Christ. I suspect few Calvinists would have any difficulty seeing the danger of that little 'addition' to the Gospel.
Why is it that they cannot see that saying "there are no non-Calvinists in Heaven" displaces the Gospel of Christ with the 'gospel of Calvin'?
I NEED Jesus Christ. That's all.
Oops. So much for the penitent thief.
AMEN !!!! (Thanks for the ping).
And that's why Christ did it. Oops, no He didn't did He? [John 4:2] So let me get this straight: the Lord Jesus Christ, in the process of conveying the Gospel to us, failed, neglected and refused to do something that was "essential" but you have discovered and intuited it and you will help us out?
You won't be offended will you if I just stick with Jesus?
Absolutely !!!!!
There is no evidence of infant baptism in scripture. Scripture says "REPENT and be baptised" an infant can not repent.
To believe that sprinkling water on an unknowing ,uncooperative infant is of any spiritual effect to that infant is superstition and nothing more.
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