As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
“…the good old doctrine of justification has been opposed for about thirty years now. Its primary contender is the New Perspective on Paul or the New Perspective on first century Judaism, whichever moniker you prefer ….advocates of the New Perspective believe that Luther and Calvin (not to mention those in their wake) committed the hermeneutical error of eisegesis.” - Ref 21
“Many of us would be helped in our preaching of the gospel by not just preaching the simple (though true) propositions of substitutionary atonement and justification by faith alone, but by re-embracing the epic of the Bible, placing those things in their proper place in the grand storyline. … But …” - 9 Marks
“The function of the literary imagination is to incarnate meaning in concrete images, characters, events, and settings rather than abstract or propositional arguments…. Literature and theology are complementary ways of putting us in possession of Christian doctrine. Neither is complete in itself.” - Ref21
Read Part 1.
In the Scholastic period of Catholic theology the classic languages were re-learned and many old works were read, including Aristotle. His ideas about the formation of the soul found purchase in the minds of theologians like Abelard, Scotus, and Thomas Aquinas. In You Are What You Love, Smith depends heavily on these men for his thesis. In this paper, we will consider what they believed.
Thomas Aquinas said this about justification:
The righteousness and sanctity which justification confers, although given to us by God as efficient cause (causa efficiens) and merited by Christ as meritorious cause (causa meritoria), become an interior sanctifying quality or formal cause (causa formalis) in the soul itself, which it makes truly just and holy in the sight of God.1
For Thomists,2 the soul is truly made just in the formal aspect of justification. The Christian’s identity as a just person is made real in the formation of his soul. R.C.Sproul puts it like this:
Following the deep division in the church which had resulted from the Protestant Reformation, there was a widespread desire, which grew stronger and was expressed in a variety of ways, for an ecumenical council. Its aim would be to reject errors against faith, add strength to the official teaching, restore the unity of the church, and reform the standards of the Roman curia and of church discipline.1
SIXTH SESSION, held January 13, 1547.
CANON 1. If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ: let him be anathema.
CANON 2. If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free-will without grace, he were able to do both, though hardly indeed and with difficulty: let him be anathema.
“Robert Murray M’Cheyne - a particularly godly person - made the comment that sanctification is ‘the better half of salvation.’” Ref21
Updated 6/13/14
Debates about various aspects of the doctrine of sanctification have been around for a long time. In the summer of 2011, a fresh round of debate on sanctification, works, faith, depravity, justification and union with Christ broke out on the Web and has continued, in one form or another up to the present.
Because the exchange has featured skilled and articulate participants, it has also been insightful. The following is offered as a tool for the benefit of anyone interested in studying the matter from the perspective of recent interactions among theologically conservative, mostly (but not entirely) Reformed leaders.
A few notes appear below, randomly. I hope to eventually annotate most of these entries more fully and fairly.
Despite the length of this list of links, it is not comprehensive. Feel free to post other links of importance in the comments.
Discussion