A righteousness found in Christ...

In light of the debate regarding the competing views of the believer's righteousness as presented by Roman Catholics and Protestants, I wanted to highlight two sentences from comment #139, at Green Baggins, by Jeff Cagle who is responding to Jason Stellman.  Rome teaches an infused righteousness defined as agape in the believer.  Reformed Protestants teach a righteousness imputed to the believer in Christ Jesus.

From Jeff's comment:
-Our sins are forgiven on the basis of a righteousness that is not our own, but is had by being ‘in Christ’, by faith (Phil 3)... 
-It is ‘us in Christ’ and not ‘Christ in us’, that is the basis for our acceptance as God’s children. 

When it comes to understanding the argument for imputed righteousness against that of infused righteousness, the above sentences point to a crucial theme of Paul's summed up in the two words 'in Christ.'  That theme is found clearly Romans 6.  Here, it seems to me, Paul is strongly making the case that it is 'in Christ' that the believer receives the benefits of Christ's death and resurrection because His death is our death, His resurrection is our resurrection.  His penalty-paying is accounted to us.  We paid the penalty for sin in Christ.  His vindication/justification in His resurrection is our justification.

Several key phrases that Paul uses in the first part of chapter six of Romans:
- all of us who have been baptized into Christ Jesus have been baptized into His death
- buried with Him through baptism into death
- united with Him in the likeness of His death
- we shall also be in the likeness of His resurrection
- our old man was crucified with Him 
- for he who has died is freed from sin.
- For the death that He died, He died to sin once for all

In those phrases, as well as others, imputation and substitution are interwoven into Paul's presentation of the good news of reconciliation to God of sinners in Christ Jesus.  Good news that the penalty for sin is paid in Christ... there is forgiveness of sins in Christ... and sinners are reckoned righteous through faith in Christ.

The righteousness that comes from God is not an infused-righteousness to be found within the believer, as if it were his own.  Rather it is the righteousness of Christ imputed to the believer, when by grace he is "found in Him, not having [his] own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith..." (Phil. 3:9).

- A couple added thoughts from an earlier post in 2010:

And although Christians, as recipients of a new heart and right-will through regeneration by the Holy Spirit, may by His grace exhibit the fruit of godliness on many occasions, yet never in this life do they own inherent godliness within themselves.

Godliness and salvation are in Christ alone, received and held through faith in Christ alone by God's efficacious work of grace in our hearts. No work of merit on our part secures them nor maintains them.

The Church and the Mark of the Gospel...

Rembrandt's Two old men disputing, 1628. Peter and Paul

What is the appeal that draws someone from a Protestant church to join the Roman Catholic Church?  That question has been a hot topic in the blogosphere these past couple of months.  Of course, in attempting to answer that question one may fall into the role of armchair psychoanalyst. Nonetheless, let me plunge ahead, where all too many have already gone.

At a web site that majors in Roman Catholic Church conversion stories, former Protestant "A," now Roman Catholic, explains his decision to convert in a comment to current Protestant "B" and makes an appeal for "B" to consider making the move.

I know something else, in this case, because it is my experience but it seems a rather common experience for those of us leaving Protestantism in its various forms to become Catholic...

In my case, I found that the Catholic Church was true.  It was true in the areas where my old denomination was true, and it was true in the areas where my old denomination was false.  It was true in the areas of my life where I was false.  That is an indictment.  I was wrong and needed to be straightened out and neither my old denomination or myself were capable of providing that straightening.  It was beyond either of us to do that.

"Pick up your cross and follow Me" is what Jesus said.  Peter, speaking to Jesus, said, "You have the words of eternal life."

In my case, had I failed to act, I would have been condemned.  I was required to walk with our Lord, and not He with me.  I was required to act on the gift [the RCC?] He had given me.  I could not shirk that gift.  I had to count the cost, which I did, and then cost not withstanding, I made the move.  I haven't looked back.  I found the company that I had desired from the first.  I found the Authority and Leadership I was searching for (and it was not me).  In accepting this cross, I found my burden lightened.

If Jesus is standing at the door of your heart knocking, what will you do?  [emphasis added]

Another commented regarding his need to have one definitive answer from the Church regarding any number of doctrines:

Huh!? Isn't the Church supposed to tell me what to believe? Is the issue essential or not? Turns out I was wrong, and the Catholic Church does not see Paedo-communion as a big issue. They have both Paedo-communion and 'age of reason' communion. But I feel so relieved to finally at least have an answer! Being wrong doesn't bother me, I will conform my mind to the mind of the Church, but not knowing does bother me. Because if they leave it up to me to decide things, I will mess it up every time! Thank God for giving us a living Church to guide us!

Vivat Papa!

A bit disconcerting, but the above mindset can creep into the calculation of any believer.  It's a tendency to conflate the person and work of Jesus Christ with the visible expression of His body, the church, which eventually leads to elevating the church above Christ.  And this pitfall is not exclusive to any one church tradition.  How does this happen?  It's hard to say, but in a nutshell, it happens when the church and its traditions increase as the central focus and the centrality of Jesus Christ as revealed in the gospel recedes into the background.  As fallen human beings, we all-too-naturally direct our faith and trust towards that which is tangible and visible.  And an outward association with polished credentials can offer the promise of that elusive yet hard-to-beat satisfaction of certainty and predictability that we long for; at that point, a church becomes the answer.  We may find ourselves trying to vindicate and validate of our Christianity in ways which allow us to exclaim, "This is It!  I've arrived!  This is Home."  Being dependent creatures we must depend on something and we're more comfortable leaning on a visible kingdom than an invisible King (1 Sam. 8: 5-7).

Shouldn't the Church guide and teach true doctrine?  Indeed it should.  But the question (it keeps popping up throughout church history) to be answered is:  what is to be the distinguishing mark of the Church's teaching and truth?  What is it that the Church lifts up and proclaims?  The apostle Paul confronted this question again and again in the churches he planted.  To the Corinthians he wrote:

Seeing that Jews ask for signs, and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling block, and unto Gentiles foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. (1 Cor. 1:22-24)

To the Galatians:

But when Cephas came to Antioch, I resisted him to the face, because he stood condemned. For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision. And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation. (Gal. 2: 11-13)

And in his Colossian letter:

As therefore ye received Christ Jesus the Lord, so walk in him, rooted and builded up in him, and established in your faith, even as ye were taught, abounding in thanksgiving.  Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ... (Col. 2:6-8)

These excerpts describe challenges common to Christians in all ages.  In Corinth there was a drift toward "needing" a sign (visible witness) to confirm God's Word and/or a wisdom that provided rationally appealing answers to philosopical questions raised. There's nothing inherently wrong with a sign or wisdom.   But many times Christians look to the visible church to be the sign ("see, here it is... here is the real deal!") of true Christianity; and as an institution to be, if not flawless, unified around one authoritative and wise teacher.  This led many of the Corinthians to gravitate to their best camp:  I am of Paul... I am of Cephas... I am of Apollos... and even, I am of Christ!  And very likely this factional attitude grew out their perceived need to identify with and be seen as belonging to the right outward expression of the church.

In Paul's confrontation with Peter, we see that same carnal pull to belong to the right group in the eyes of men.  Paul speaks of those being carried away with hypocrisy, to the extent that even Peter and Barnabas dissembled and segregated together with the Jews in order to be identified with James of Jerusalem (one could say - the lead bishop of the Christianity's Mother Church).  Likewise in Paul's letter to the Colossians, he warns against philosophies (religious duties, observances, etc.) and vain deceits that, being added to the gospel and thus changing it, would rise in importance and lead the believers away from Christ.

These warnings were and are needed, not just because there exist these accessories and alternatives to the gospel of Christ.  He warns because within believers, themselves, is the pull to possess something outward in order to find that security of certainty that only heaven can supply.  Too often we want Christ plus something visible and tangible to mediate Him and validate us!  And those additions to the gospel are what end up diminishing it and ultimately supplanting Christ.  In each of these three examples, that which was being adopted by believers, practically and philosophically, stood in opposition to the centrality and supremacy of the gospel of Christ in the Church.

For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake (2 Cor. 4:5) 

But when I saw that they walked not uprightly according to the truth of the gospel... (Galatians2: 14a).

As therefore ye received Christ Jesus the Lord, so walk in him, rooted and builded up in him, and established in your faith, even as ye were taught, abounding in thanksgiving (Col.2: 6-7).

Paul counters the factional divisions and the supplemental philosophies not with an appeal to his authority, or a sign of his apostleship, or to his church.  But rather he appeals and points to the gospel of Christ.

I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; which is not another gospel only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema (Gal. 1: 6-8). 

So what is the Church's distinguishing mark?  A philosophy?  An apostolic office?  A polity?  A teaching?  All questions of doctrine settled?  Rather than elevating any of these in order to prove that "This is the true church," what should be held above all is that pure testimony of the Church which proclaims clearly and unambiguously the gospel of Christ consistent with  the words found in Luke 9: 35-36a -

Then a voice came out of the cloud, saying, “ This is My Son, My Chosen One; listen to Him!” And when the voice had spoken, Jesus was found alone.

Of Popes, maps, and the Gospel...

From a Roman Catholic commenter at a web site that promotes the merits of Roman Catholicism as the one and only true church.  He wrote:

Thanks for the conversation. In recap, we were discussing... whether or not the Catholic, because they use their fallible judgment to find an infallible Church, are in the same boat as a Protestant. I said:

A. The Catholic Church is what she says she is [i.e. infallible], or

B. The Catholic Church is fallible, and therefore NOT what she says she is

If A, then I have an epistemic advantage listening to the Catholic Church. If B, then you and I are equals (epistemically) because the Catholic Church is just like a Protestant church: fallible.

So, either way, I’m better off being Catholic — it is epistemically preferable to choose to be Catholic — maybe not morally if she is not what she claims to be — but epistemically, it would. Analogy: If I could hire a tour guide and have a map, or just have a map, it would be epistemically preferable to have the tour guide also, if only as a possibility the tour guide new what the heck they were doing. In other words, all I need you to do is grant “A” is possible to make following the Catholic Church epistemically preferable. Given your inquiry into the Catholic Church, do you find A to be impossible?

Me:  There are a few problems, as I see it, with this line of reasoning. Both camps, Rome and Protestant, agree that Scripture, as given in the original tongues, is the infallible word of God. Rome, though, claims the Pope is the sole infallible interpreter of all doctrine in Scripture and teaching of the Church. In other words, by definition, whatever Rome teaches is correct and without error whether implicitly or explicitly taught in Scripture or not.

Addressing the the line of reasoning in the above scenario, let me change the "I" to "the Church."  Stick with me here...  If the Church accepts the Papal office as the infallible tour guide following the Pope's directions regardless of what the infallible map (Scripture) indicates, and if the Papal tour guide is in fact actually fallible, then the Church is worse off.  Off-hand, there are a couple reasons for this.  First, if there is a contradiction between the fallible tour guide (the Pope) and the infallible map (Scripture), then the Church, relying on this tour guide as the final authority, is destined at some point to go off course.  By definition he will make errors.  Yet there will never be a course correction by repudiating those Papal errors because the fallible guide is regarded as one who is infallible.  Course corrections don't compute.  Even if doctrinal error is taught it won't be caught because the tour guide can't make mistakes!  The infallible map is no longer part of the equation. 

On the other hand, even if the map isn't clear in certain places, the Church, if relying humbly on the infallible map, can move with caution and even readjust its course if necessary.  Through the study of the map, the Church can recheck its navigational calculations and acknowledge when it veers off into a wrong direction.  The map as the Church's ultimate and final authority is its guide.  This approach is summed up in the Reformed Churches' refrain "reformed and always reforming according to the Word of God."  There are no guarantees in either approach. Yet once errors have occurred in the Roman system, there are no course corrections or acknowledgement of error.  Why not?  By definition they don't need adjustments.  Their bedrock tenet of truth holds that their final authority, the tour guide, is infallible.  I suppose there can be certain changes and modifications, but never repudiation of error followed by a subsequent course change. Once an erroneous course is taken, the map is no longer referred to as far as changing course.  If they did do that, it would undermine the ground upon which Rome stands:  the Papal office.  "We're going in the right direction, led by our infallible tour guide!"

Lastly, since Scripture is not a road map, the above analogy is somewhat flawed or at least incomplete.  The Bible is not a manual or map to direct every step the Church takes.  Scripture's purpose is to communicate the Gospel of Christ by which sinful humans are saved.  That glorious good news is presented clearly in the words of Scripture and received by all whom are given eyes to see and ears to hear.  Is everything in Scripture equally clear?  No, but what is necessary for salvation is clear.  Can the Church, as a whole or in its various branches, confuse and obscure that salvation message?  Yes, she can and has.  This was at the heart of the reason why reforms were offered, vis-a-vis Rome, by the likes of Luther and Calvin; reforms which Rome emphatically rejected and still does (She's infallible).  The Reformers called for course adjustments in order remove errors which for centuries clouded the path by which sinful man could be reconciled to a holy God according to God's Word.  They wanted to make known and declare in the Church, clearly once again, the Good News of God's salvation of sinners which comes by His grace alone, as sinners trust alone in the finished work of Jesus Christ in His death and resurrection.  This is the purpose of the so-called map and it is the calling of the Church. to stand upon this gospel and proclaim.  And the Church, by standing upon the ground of this clear Gospel - that this Man Jesus is indeed the Christ, the Son of the living God - ensures that the gates of hades shall not prevail against it.