The denied truth is a concept in Christian theology which suggests that "the righteousness of Christ... is counted unto [believers] -that is, treated as if it were theirs through faith." On this basis "foreign" (from outside) the truth that God accepts humans. This acceptance is also referred to as justification. Thus, this doctrine is practically synonymous with justification by faith.
The doctrine of truth that counts is the signature doctrine of the Lutheran and Reformed Christian traditions. There are several disagreements about the origin of the concept of reform era of the truth to be reckoned with. Some modern Lutherans deny that Luther taught him before other reformers like Melancthon. However, Luther actually used this term in this sense since 1516. In his seminal 1516 Novum Instrumentum omne (actually completed at the end of 1515 but printed in March 1516), Erasmus translated the Greek logic logizomai (reckoning ) as "imputat" all eleven times appearing in the fourth chapter of Romans. The Erasmus Vulgate is meant to be "right" usually given it's "reputat" (reputation). Erasmus is now famous and Luther is almost unknown, leaving the possibility that the concept itself does not come from Luther, but rather, if not from Erasmus, later in the wider church reform movement.
Video Imputed righteousness
Impress, infused dan imparted righteousness
The discussion of these concepts is complicated by different definitions of key terms, such as "justification" and "grace".
The denied truth is the truth of Jesus credited to Christians, allowing Christians to be justified. The double rejection refers to the imputation of the sin of believers to Christ and the imputation of the truth of Christ to believers. It is closely related to the Reformed doctrine of justification by grace through faith alone. Verses like 2 Corinthians 5:21, are used to debate the double imputation - the imputation of one's sin to Christ and then its truth to us.
On the other hand, the truth implanted can be described as: "In Augustine's view, God has justified the sinner so much that he becomes part of himself."
The conveyed truth, in Methodist theology, is what God did in Christ by the power of the Holy Spirit after justification, working in Christianity to activate and empower the sanctification process (and, in Wesleyan's thinking, Christian perfection). John Wesley believes that the embodied virtue works together with the calculated truth.
Beginning with Augustine, the Roman Catholic tradition has understood justification as the whole process by which God forgives and then converts Christians. Based on their reading of the use of "justification" in Paul's letters, the Reformers took the justification to refer specifically to God's forgiveness and acceptance. The term "sanctification" is used to refer to the process of lifelong transformation. Thus, the term "justification" of Roman Catholicism effectively includes what Protestants call "justification" and "sanctification". Differences in this definition can produce confusion, effectively exaggerating disagreement. But differences in definition reflect differences in substance. In Protestantism, justification is a status before God that is fully the result of God's activity and it continues even when man sins. Thus using different words for justification and sanctification reflects the difference between the aspects of salvation that are entirely the result of God's activity, and which involves human cooperation. The Roman Catholic tradition uses a single term, in part, because it does not recognize this type of difference. For Roman Catholic tradition, while everything comes from God, the whole process of justification requires human cooperation, and serious sin destroys it.
Impressed vs infused
Both the reckoned and the implied truth agree that God is the source of our righteousness, and that it is a gift not worthy of humanity. Both models agree that God's activity produces transformed human beings, so that over time they become more obedient to God, and sin is progressively defeated in their lives. Sometimes this agreement has been obscured, with Protestants accusing Roman Catholics of believing that people can obtain salvation, and Roman Catholics accuse Protestants of believing that Christians need not change their lives.
The difference covers at least two areas:
- 1 How justification is preserved, and the effect of sin
- According to the calculated truth, the truth to which man is accepted by God, remains "alien." Since their acceptance is based on God's actions, nothing human beings can lose their status as acceptable. Sin can cause God to treat them as disobedient, but not in God who does not recognize them.
- Protestants differ on the question of whether it is possible for humans to lose justification. But if they do, it stops having faith in God, not with individual sin.
- Roman Catholics argue that truth comes to man, and that the state of sustained acceptance is based on this. Humans have a responsibility to work with God in safeguarding and strengthening this "grace" presence in their lives. Certain serious sins (called "mortal sin") can result in their loss. So in the case of serious sin, Protestants believe that they continue to be treated as God's children, but as disobedient people who need discipline, while Roman Catholics believe that the bond with God is largely cut off, and restoring it requires "a new initiative of the mercy of God and the conversion of the heart that is usually done in the setting of the sacrament of reconciliation"
- 2 Excess
- Protestants have avoided talking about humans as having "reward" before God. Since all truths justify are alien, man does not deserve something good from God. Since Roman Catholics believe that truth is present in man, man can have a worthy reward. Of course such a reward is ultimately because of God's activity.
- Protestants and Roman Catholics agree that non-Christians can do precious things. They do not deserve salvation, but some Protestant authors have spoken of them as reflecting "civil truth."
While there is a significant difference between the truths generated and inculcated, they can be considered to some extent as potentially complementary emphases of emphasis. The undeniable truth emphasizes that salvation is a gift from God and depends on it, while the embedded truth emphasizes the responsibility of humans to cooperate with God's actions in changing their lives. The position that they are potentially complementary is taken by a joint declaration of the Lutheran World Federation and the Roman Catholic Church. The differences are quite fixed, however, both in doctrine and in practical consequences, that not everyone agrees that two views can be regarded as complementary.
Maps Imputed righteousness
What is piety?
The concepts here are nominally derived from the epistles of the Apostle Paul (especially Epistle to the Romans), which make up most of the Christian New Testament.
But the concepts have been filtered through later Christian theological concerns. From at least Augustine Hippo's time in the fifth century, "truth" has been seen as a moral and religious quality. In the Roman Catholic model, Christians are transformed by the act of God, developing their own righteousness. In the 16th century, the Protestant Reformers began to understand the acceptance of man by God in the "forensic" model, in which God declares that people are innocent, even though they are in moral terms still guilty of sin. However, the Reformers still accepted the traditional concept of truth. What has changed is that righteousness is seen as belonging to Christ, who is credited ("reckoned") to Christians by God.
Beginning in the mid-20th century, the increasing knowledge of First-Century Judaism has resulted in a reassessment of the many concepts by which Paul works. Many scholars now see the "truth" as a Hebrew concept that refers to loyalty to God's covenant with man (for God) or the status of a proper member of the covenant (for mankind). If this is true, then truth is status, not a quality of religious/moral perfection.
The case against both the calculated and given truth
This section is part of the work of N. T. Wright in "What Saint Paul Really Said".
Wright, one of the most famous proponents of the New Perspective on Paul, teaches that "God's truth" and "truth from God" are different concepts that have been confusing and confusing in the past. He connected the courtroom metaphor, indicating that there were three parties in the Hebrew court - two parties in dispute and one judge (no "Prosecutor"). The judge decides disputes between the parties that declare one to be true and the other wrong. People who are declared "right" in court are called "right" in terms of being judged.
The "Truth of the Lord", referring to the loyalty of God (judge) to the covenant relationship, can not be accused or given to anybody but merely refers to his role as judge. "Righteousness of God" is roughly equivalent to "justification", which means that God declares that certain parties are true/justified/exempt in their disputes with others. The questionable dispute in Christian theology is between faith (in the promises of God: the covenant, the Messiah), and the "wicked one," meaning other people. Paul suggests that such believers are justified when the Messiah returns, declared "right" (or in other words, justified by their stance), which is precisely the meaning of the biblical term "justified," in Wright's view.
This means that we do not "receive" the truth of God (or as is often expressed, "Jesus"), as in the classic Evangelical language, nor "impregnated" as in the vernacular classical Catholicism. The "Truth of the Lord" is still his own, and "our righteousness from God" means that we are found to be "from" the people of God. Paul's argument is that it has always been so, but what has changed is that the Messiah, in Jesus of Nazareth, has now appeared.
An important verse to note is 2 Cor 5:21, "For we, He made him to be sinless sinners, so that in Him we can be the truth of God" (ESV), which has traditionally been interpreted to mean that Christians, in some things, being righteous (by impartation or imputation), instead of Jesus' sinlessness. In addition, Wright says, Paul is speaking here about the apostles, and demonstrates that in their role as apostles, their activities effectively the righteousness of God (covenant faith) in action ("We are ambassadors for Christ, the Lord makes his appeal through us, we ask you in the name of Christ, to be at peace with God" - v. 20). This meaning is natural when taken in the context of verses 11 through 21.
Cases for verified truth
The undeniable truth is the Protestant Christian doctrine that sinners are declared righteous by God by the grace of God through faith in Christ, and therefore dependent on the goodness and worthiness of Christ, not on his own merits and worthiness. On the one hand, God is not merciful, "not wanting any to perish, but for all who repent." (2 Peter 3: 9) ----- although this passage is often interpreted by many Protestants as referring only to Christians, because the context of the letter shows that Peter's audience was a believer, and the first half of this verse shows that promises God to believers is not too late but patiently endures the unfolding of history when God sovereignly saves His possessions all the time. On the other hand, God is holy and just, meaning that he can not agree or even perceive evil (Habakkuk 1:13), can not justify evil (Proverbs 17:15). Because the Bible describes all humanity as a sinner and says that nothing is true (Sura to Romans 3:23, 10) this is a classical theological tension. To use St. Paul's words, how can God be "just and justified of those who believe (Rom 3:26)?" Through this argument, God can not ignore or in any way ignore sin.
Its adherents say that God the Father solved this problem by sending Christ, who is without sin and with perfect imperishable nature, to live a perfect life and sacrifice himself for human sin. The sins of repentant sinners are cast on Christ, who is the perfect sacrifice. First of all, they note that the New Testament describes the method of human salvation as "the righteousness of God" (Rom 3:21, 22; 10: 3; Philippians 3: 9). They then note that this calculated truth is especially of Jesus Christ (2 Corinthians 5:21; 1 Corinthians 1:30). When they refer to "the calculated truth of Christ," they refer to its intrinsic character and sinless life and perfect obedience to God's law on Earth, usually called active obedience. The need for a perfectly obedient human life against God's law is the reason that Christ, who is God, must be incarnate (take on human flesh) and live as a human being. Paul's statement in Romans 4: 6, that God "declares righteousness, regardless of works," is the basis for the fourth step in the argument that Christ's righteousness is alleged on the record of the believer. With this terminology, they mean that God legally recognizes believers with God's righteous acts on earth. Luther uses the language of "beneficial exchange" to illustrate this concept, borrowed from the image of Saint Paul in Coloss 3. 3. Christ trades "his clothes," holiness, righteousness, blessed by God the Father, in place of human sin. This is really good news for sinners - Christ takes away their sin and believers receive blessed conditions and truths.
The truth of Christ and its relationship with the recipients can also be likened to adoption. Legal adoption is the son or daughter of a person who is not the child's birth parent. Similarly, in marriage, a married couple is regarded as a legal entity. When a sinner believes in Christ, he is spiritually united with Christ, and that unity makes it possible for God to confess the believer with Christ's righteousness without engaging in "legal fiction".
Arguments against the doctrine of the calculated truth
Many Christians, especially from the Catholic tradition, believe that when God reveals a righteous person in Christ he really makes the person right. Therefore, this means that a person is now impregnated with the righteousness of Christ. The truth of Christ is a reality now, but in the form of a person who has the truth.
The Catholics argue that the last interpretation of the scriptures falls into the historic Catholic Church (collectively known as the Magisterium); especially the opinions of the early Church Fathers - many of whom argued about justification before the closure of the Christian Canon. Therefore, a new Protestant understanding of the Greek word ??????? not only seen in lexical errors, but also historically.
The main objection to the truth that counts is that it seems to be a means of liberating the guilty instead of forgiving the guilty. (The Bible denies the possibility of liberating the guilty in Exodus 23: 7 and Deuteronomy 25: 1.) The Greek word, usually translated "justified," can be understood in another sense: "to do justice" "to earn justice "(Thayer's Lexicon) or" to satisfy justice. " Liddell Scott and Jones's 1968 supplements also include the definition, "brought to justice"; This meaning is a normative definition found in Hellenistic Greek meaning "to punish" or "administer justice (to a person)." Instead of meaning being declared right or made righteous, the term may mean a proper or legally sanctioned punishment has been given. Understood in this way, the inappropriate idea of ​​freeing a guilty person in terms of "justifying" is avoided.
The doctrine of Protestant truth is also opposed by the doctrine of the New Church, as Emanuel Swedenborg explains, and is thus in complete harmony with the Roman Catholic tradition. "Imputation" of God's goodness is nothing but forgiveness of sins after repentance. According to Swedenborg, "The title is often made in the Word of the" righteous, "of" righteousness, "and" to be made righteous; "but what is specifically characterized by these phrases is not yet known.... It is believed by the church leaders that he is righteous, and has become a righteous man, who knows the truth of faith from the doctrines of the church and from the Word, and consequently is in the beliefs and beliefs that he is saved through the Truth of God, and that God has obtained the truth by fulfilling everything from the Law, and that He has the reward because He bore the cross, and thus made redemption for and redeemed man.this faith alone men are believed to be made right, and further believed that they are the ones who are called in the Word of the "righteous." But these are not the so-called "righteous" in the Word, but those of God in the good deeds of their neighbor's charity, because God himself is righteous, for He Himself is the truth, therefore a man is a righteous man, and has been made clean as long as he receives good from God, that is, as far as and according to his way, where he has what belongs to God. God is justified through His presence by His own power which makes His Human Divinity. This divine, with the one who receives it, is the truth of God with it, and is a very good deed to the neighbor; because God is in the mercy of love, and through it in the righteousness of faith, because God is divine love itself. "
Differentiated views of truths
Roman Catholic Display
"The Catholic idea states that the formal cause of justification does not consist of the outside imputation of the righteousness of Christ, but in a real inner sanctity influenced by grace, which is abundant in the soul and makes it permanently sacred before God, even though the sinner is justified by the justice of Christ, as far as the Redeemer has deserved for him the grace of justification ( causa meritoria ), but he is officially justified and made sacred by his personal justice and holiness ( causa formalist ). For those justified, justice and holiness is still understood as gift of grace through the Holy Spirit rather than something acquired or obtained separately from God's saving work. Obviously, the Roman Catholic Church rejects the teaching of truth which is taken into account as a current reality. It is in the center of dispute between Roman Catholics and the Lutherans, and remains a major striking point for the unification of these traditions to this day.
Lutheran View
Philipp Melanchthon, a contemporary of Martin Luther, emphasized the classical Lutheran desire to distinguish carefully between the Law and the Gospel. In doing so he emphasizes that the Law binds, condemns, and encourages people, while the gospel expresses repentance, the promise of grace, eternal life, and declares their freedom in Christ.
Reformed View
The Reformed and Presbyterian churches generally follow the Lutherans about the importance of distinguishing the law and the gospel. Articulated in terms of Theology of the Covenant, law and the Gospel have been linked to the Covenant of the Law (Mosaic, not to be confused with the Covenant of Works, Adamic) and the Covenant of Grace, respectively. Historically, they are more open to the broader language of the Bible which the Lutheran Formula of Concord calls "true" but not "proper." Recently, some prominent theologians have debated the centrality of the distinction of the Gospel-the law in the Reformed tradition.
Endnotes about Protestant views
Those who hold to the doctrine of the calculated truth reject the Roman Catholic doctrine of gratia infusa (grass planted) because Lutheran and Calvinist anthropology (see total disability) leaves no room for the Roman Catholic conception of synteresis i> ("spark goodness"). For Protestants, human nature is severely damaged as a result of the Fall, leaving him in bondage to sin and making him unable to choose God as Lord and treasure for sin. With regard to salvation, no one is sinful to be redeemed by God (sinners have no reward or intrinsic value). Hence the need for truth to be reckoned with, because there is nothing internal in which God's grace can unite. Something more radically whole must be done to get a sinner to be righteous: his sinful nature must be replaced by a new nature created by God (the New Birth). This new nature is immediately righteous and sacred 'positively' in the eyes of God and, it also makes new sinners able to attain truth and 'practical' holiness and 'experience' through the process of Sanctification.
Footnote
See also
- Imparted righteousness
- Original Sin
- Truth
- Safety
Further reading
- Clifford, Alan C. (1990). Redemption and justification: British evangelical theology, 1640-1790: evaluation . Oxford: Clarendon Press. p.Ã, 172. ISBNÃ, 0-19-826195-0.
- Murray, John (1955). Applied and Applied Redemption . Grand Rapids, Michigan: Eerdmans. pp. 1-192. ISBN 978-0-8028-1143-1.
- Gundy, Robert H. (2005). The Old Is Better: New Testament Essay in Support of Traditional Interpretation . TÃÆ'¼bingen: Mohr Siebeck. p.Ã, 250. ISBNÃ, 3-16-148551-3.
External links
- Bible Judgment and Theological Concept: Toward Defense of Blame Justice, by Jordan P. Barrett, Scottish Evangelical Theology Bulletin 32, 2014.
- Exegesis 2 Corinthians 5: 14-6: 2 by B.J. Tackmier, Wisconsin Lutheran Quarterly, Vol. 110, No. 4, 2013
- Dozens of resources about the imputation of Christ's truth from the Reformed Monergism.com perspective
- An audio series overview of the Reformed faith and its doctrine of Justification by the Faceless Truth
- A Lutheran Perspective on the truth that counts
Conflicting view:
- Dikaiosyne Theou: God's Truth in Contemporary Biblical Scholarship
- Expose Disputed Justice Error: by Mike Desario
- Discussion of the Catholic doctrine of the truth inculcated by Jimmy Akin
- Correcting Fixed Piety Errors
Source of the article : Wikipedia
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