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"God justifies the ungodly": Paul's statement in Romans 4:5 has brought comfort and provoked controversy throughout the history of the church. Historically, most Protestants have seen the Reformation as a rediscovery of this gospel truth; indeed, justification as "the article by which the church stands or falls." In our day, however, neither the Reformers' account of the doctrine nor their appraisal of its significance can be taken for granted. Through various movements within Protestant theology and biblical studies, fresh (and not so fresh) challenges have made it imperative for us to reevaluate the Scriptures and the systematic as well as historical arguments that have been persuasive for so many Christians in previous eras. This book joins that contemporary conversation, bringing together voices from the pages of Modern Reformation magazine over the years. Like the magazine, this collection connects Lutheran, Reformed, and Baptist theologians, historians, and biblical scholars who are able to unpack important issues for thoughtful nonspecialists. This collection covers a lot of ground: the relationship of justification to covenant (especially recent discussions between N. T. Wright and John Piper), the law, union with Christ, as well as sanctification. A final chapter considers the contemporary relevance of justification. If theology is for the church, then the gospel is surely a matter for all of God's people to wrestle with together.
- Sales Rank: #726986 in Books
- Published on: 2010-10-05
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .28" w x 6.00" l, .40 pounds
- Binding: Paperback
- 120 pages
About the Author
Ryan Glomsrud (D.Phil., University of Oxford; M.A. Westminster Seminary California; B.A., Wheaton College) is a Postdoctoral Fellow in the history department at Harvard University, executive editor of Modern Reformation magazine, and author of scholarly articles on historical theology and modern European intellectual history.
Most helpful customer reviews
7 of 8 people found the following review helpful.
An Exciting Collection of Popular Essays on Christian Justification
By S. E. Paynter
Ryan Glomsrud and Michael S. Horton (editors), `Justified: "Modern
Reformation" Essays on the Doctrine of Justification', Modern
Reformation, 2010.
This is a nicely presented slim book of essays taken from the on-line
magazine, "Modern Reformation". The essays are therefore for
"thoughtful non-specialists", and are written by authors from a range
of "reformed" evangelical positions, including Lutheran, Reformed and
Baptist. Each of the essays is quite short, and well focused on
making one or two points.
Two minor presentation quibbles are that the footnotes are not
footnotes, but end-of-chapter notes (showing inexcusable editorial
laziness in this day and age!), and there is no information from when
in the magazine's 20 year history these papers have come.
Apart from an introduction by Glomsrud and a conclusion by Horton,
there are 13 essays, divided into four sections: "Covenant and
Justification"; "Law and Faith"; "Shall we Protest? The Debate with
Rome" and "Union and Peace with God".
In the "Covenant and Justification" section there is just one essay
(which is, however, slightly more substantial than the others), by
Michael Horton, entitled "Engaging N.T. Wright and John Piper". This,
for me, was the most important paper in the collection, for it both
helped clarify my understanding of the Bible's covenants, and helped
me to appreciate new ways in which the New Perspective is
deficient. Horton draws attention to the fact that while the terms of
all divine-human covenants are determined by God, the covenants
themselves can be distinguished between those -- like the covenants
with Adam and Moses -- which are conditional, and those like the
covenants with Abraham, David, and the New, which are
unconditional. This is the difference between "Law" and "Gospel" which
the Reformed and Lutherans have seen throughout the Bible. Horton
affirms the "covenant of grace" in passing, but this Reformed Baptist
saw the different natures of the Mosaic and Abrahamic/New covenants
probably required greater disjunction between them than some
Presbyterians have found. Horton goes on to criticise Wright's
monocovenantalism, and Piper's presentation of the doctrine of
justification outside of a covenant framework. For Horton, seeing
Jesus as fulfilling the Mosaic covenant, which itself was a
republication of the covenant of works with Adam, helps ground the
doctrine of the imputation of Christ's active obedience that Piper
rightly contends for. (I said in an earlier review of a different
collection of papers, that a paper by Horton on covenant theology and
justification encouraged me to purchase his books on the subject. This
essay encouraged me to actually start reading them!)
In the "Law and Faith" section there are four essays.
The second essay is by T. David Gordon, "Confusion about the Law in
Paul". This essay talks about the different meanings of the word "law"
in the confessional standards, briefly looks at Paul's various uses of
the word, and then critiques Dunn's "New Perspective" thesis about the
meaning of "works of the law" in Paul, and then surveys the
mono-covenantal tendencies in late 20th century Reformed thought (all
in 7 small sides!) It is interesting to see all these subjects linked,
and the critique of Dunn is all the more powerful for being put within
a wider context like that.
The third essay is "Does Faith Mean Faithfulness?" and is by Simon
Gathercole. Gathercole rightly draws attention to the meaning of
faith, and correctly observes that a "doctrine of justification by
faith alone" depends upon a proper understanding of faith. He reviews
Jewish understanding of Abraham's justifying faithfulness with Paul's
understanding of his justifying faith. He then explores the nature of
Abraham's faith a little more, before giving a mini-overview of the
"pistis Christou" debate over whether Paul teaches we are justified by
faith in Jesus Christ, or by the faithfulness of Jesus
Christ. Gathercole then gives one reading of how James and Paul can
brings out their compatibility. (This was one area where a review of
the options would have been helpful, for example, as can be found in
the essay on the subject in Carson's "Right with God"
collection - Right with God: Justification in the Bible and the World.)
The fourth essay, "The Nature of Justifying Faith" by David VanDrunen,
treats faith more dogmatically, and is an exercise in thrilling
clarity. He helpfully distinguishes the understanding of faith as an
intellectual act (which is then contrasted with reason) - typical of
the Roman Catholic tradition, with faith consisting of knowledge
(notitia); assent (assensus) and trust (fiducia) - the typical
Reformed understanding. He then reviews the biblical evidence for the
Reformed position, and argues that the biblical doctrine of
justification turns upon understanding "sola fide" correctly. I have
argued exactly this point in a number of reviews of books from the
Reformed stable on this subject recently. It is very important.
The fifth essay, "An American Tragedy: Jonathan Edwards on
Justification" by George Hunsinger, quickly identifies how Edwards
departed from the traditional Reformed position by developing a
double-grounded doctrine of justification, that saw faith as itself
fitting of reward. Hunsinger is unconvinced by Edward's attempt to
steer around making having faith a congruent merit. He finds Edwards's
position to be inconsistent.
In the "Shall we Protest?" section there are four essays.
The sixth essay, "Not by Faith Alone: The Roman Catholic Doctrine of
Justification", is an interview with the Roman Catholic theologian,
Robert Sungenis. Sungenis is allowed to articulate the Roman Catholic
position without censor or judgement. It is seen that it has not
changed at all from the Council of Trent.
In the seventh essay, "What `Evangelicals and Catholics Together'
Ignores: The Inseparable Link Between Imputation and Gospel",
R.C. Sproul reviews the now rather dated argument between those who
endorsed ECT1 and ECT2, with those like Sproul who criticised them.
Having read Sproul previously on the subject, and not knowing when
this essay was written, it is hard to assess this essay fairly. It
explains his view (now well known) that the evangelical signatories
missed the fact that the Catholic position is unchanged from that
articulated at the Council of Trent in the 16th century. Overall, this
is a helpful warning that quite different positions can be made to
look similar by those who are trying to paper-over-the-cracks. In
these debates, care must be taken to reflect on what is not being
said, as well as what is.
"Ten Propositions on Faith and Salvation" Edited by Michael Horton.
These propositions set out in short compass a clear statement about
the nature of saving faith which justifies, and gives some warnings
about mistakes people make, such as defining faith so that it includes
works, or imagining that saving faith can exist apart from
works. Excellent stuff.
The next essay is "The Doctrine of Justification: The Article on which
the Church Stands or Falls" by J.A.O. Preus III, a Lutheran
theologian. This essay equates justification by grace on account of
Christ through faith with the gospel and calls for us to be committed
to its proclamation. I admit, I found this essay disappointing. I was
looking for a much more exegetical work, which would seek to
establish, not just assume, the equation between the doctrine of
justification with the gospel. N.T. Wright makes the (valid?) point
that no-one is saved through faith in the doctrine of justification,
but through faith in Christ. What is really being claimed by calling
it the "article by which the Church stands or falls"? That we should
separate from those that don't hold to the imputation of Christ's
righteousness by faith, and seek to evangelise them? If not, what?
In the "Union and Peace with God" section there are four essays.
"A More Perfect Union? Justification and Union with Christ" by John
V. Fesko, points out that some (N.T. Wright and Rich Lusk are
mentioned) treat "union with Christ" as an alternative or more
biblical and relational replacement for the wrong-headed and
legalistic talk about "imputation of Christ's righteousness to a
believer". Fesko rejects the dichotomy, and briefly articulates a
biblical and Reformed response which relates "union with Christ" to
the Christian's "order of salvation", and shows that in justification
the legal element is relational and that justification is the legal
aspect of our union with Christ, and is the ground of our
sanctification. A helpful and exciting little essay, which presents a
satisfying biblical synthesis of truths that are not in contention.
"Christ at the Center: The Legacy of the Reformed Tradition" by Dennis
Tamurello. This is a fascinating essay by a Roman Catholic priest who
sets out what he sees as particularly helpful or insightful in Calvin
in particular. He identifies the emphasis on Christ's grace and our
union with him; the emphasis on what happens to us as we come to
communion (rather than on what happens to the elements); the emphasis
on the work of the Holy Spirit in the Christian; and the emphasis on
religion as thankfulness. Not only did this help me appreciate and see
my own "tradition" more clearly, it also humbled me that someone from
outside of it should have such a deep knowledge and appreciation of it
which in some ways surpasses my own. An encouragement to renewed study
and celebration indeed!
"The Discomfort of the Justified Life" by Jerry Bridges talks about the
discomfort of always having to struggle for holiness ... but not
for acceptance. He argues for a constant focus on the gospel, so that
we do not displace faith in Christ with either despair or
self-satisfaction in our progress in holiness.
In "Holiness: God's Work or Ours?" Harold L. Senkbeil argues that
sanctification grows out of our justification. He warns against seeing
sanctification as our contribution to our salvation. Like Bridges,
he calls us to follow the New Testament and focus on Christ's action
not the Christian's.
In Conclusion-Does Justification Still Matter? Michael S. Horton
laments the lack of understanding or awareness of justification in the
contemporary (evangelical) church, and he points to a few of reasons
why such a central doctrine to the gospel is neglected. He identifies
the culture that sees Christianity as "self-help moralism"; to the
belief that justification addresses a problem that people don't (think
they) have; and to the belief that talk about justification by faith
alone dangerously undermines obedience, sanctification and
holiness. Horton shows the error of this, and argues that we must "get
the horse before the cart" again, so that God's salvation may be
experienced in the church again, and so that true renewal will come.
The short nature of the essays, and the fact that they are sharply
focused on single issues, and aimed at the non-specialist made these
essays fresh, direct, and easy to read. They also left this reviewer
with a desire for more. Much more, and much better footnoted and
referenced, and much more interaction with the alternatives. However,
I guess then they would then have been less focused, less fresh, less
direct, and less easy to read, and no-longer aimed at the
non-specialist. This "specialist" was happy to learn from these
essays. Bravo! A fine achievement! A must read.
11 of 14 people found the following review helpful.
Five Stars!
By Michael + Ashley Spotts
SPOTTS VERDICT: ' ' ' ' '
Several weeks ago Dr. R. Scott Clark quipped that for a limited time one could "get justified" for less than $10. Of course he was referring to the sale-price of a recently published collection of essays edited by Ryan Glomsrud and Michael Horton for Modern Reformation, simply titled Justified. The irony of the joke is that even to imagine purchasing acceptance with God at any price besides the freely imputed righteousness of Christ alone received by faith alone is ludicrous, and yet it is an idea all too pervasive in Evangelical and even formally Reformed bodies of professed Christians today. While one might not be so blatant as to offer God his Discover Card (which proves again to unacceptable everywhere), there is a widespread de-emphasis away from the once-for-all finished work of Christ as Substitute onto the "faithfulness" of individuals to respond in a way which puts the final ground of justification on their own infused sanctity. To combat this error, the editors have introduced an effective volume aimed squarely at informed laymen and pastors which is rich and scriptural without being overly technical or heavy-handed. Their goal is, "to present a few catalyzing arguments that have the potential to move forward what we think is a stalled debate in evangelicalism and the wider world of New Testament studies," concerning the nature of justification, while showing that "justification still matters."
Incorporating concise, erudite articles from some of the brightest Reformed theologians and teachers, as well as balanced contributions by Lutheran and Roman Catholic Scholars, Justified is a compelling and current treatment of the issues which confront the classic Protestant formula, sola fide, solus Christus. In the first chapter, which itself is worth the price of the book, Horton delivers a error-smashing opening blow to the nasal cartilage of convenantal nomism as put forward by N. T. Wright and others in the New Perspectives on Paul. Horton informs readers that proponents of the NPP and closely-allied Federal Vision espouse a view that, "believers will be justified or vindicated on the last day on the basis of their cooperation with the Spirit. For the record this is precisely the official Roman Catholic position. It is not Pelagian, but it is also not Pauline."
With a dazzling display of academic footwork, Horton summons to court no less than eminent Jewish scholar, Jon D. Levenson, and Roman pontiff Benedict to make the case (from their own wings!) that there are in fact two sorts of ways God relates to man revealed in scripture, covenants of law and covenants of grant. Benedict goes so far as to affirm, "The covenant sealed in the Last Supper, in its inner essence, seems 'new' in the sense of the prophetic promise: it is not a contract with conditions but the gift of friendship, irrevocably bestowed. Instead of law we have grace." Unfortunately, both men confound their admissions by subsuming grace under Law. Benedict asserts, "the covenant with Moses is incorporated into the covenant with Abraham, and the Law becomes a mediator of promise...the law itself is the concrete form of grace. For to know God's will is grace." In his view, the New Covenant that is ratified at the Last Supper "is the prolongation of the Sinai covenant, which is not abrogated, but renewed". (Emphasis mine)
Horton responds, "The deepest distinction in Scripture is not between the Old and New Testaments but between the covenants of law and the covenants of promise that run throughout both. The two covenant traditions are distinguished in form and content, even throughout the same unfolding history of redemption." Whereas covenants of law function bilaterally and require fulfillment of certain terms of obedience by the subject in order to receive the promised benefits, covenants of grant are purely one-sided. God takes upon Himself to ensure the reception of promised benefits to the one with whom such a covenant is made. In the New Covenant, the elect are assured everlasting life through headship of Christ received by faith alone. "Reformed theology has never argued that God's essential righteousness is transferred to believers, but that the complete fulfillment of the law by our covenant head becomes the basis for the imputation of righteousness...Jesus fulfill all righteousness on behalf of his co-heirs. So we are saved by works after all, but by Christ's rather than by our own."
Other essays in this fourteen-hit combo-punch include Van Drunen's discussion of the nature of justifying faith; Gathercole's incisive treatment of whether faith means faithfulness; Sproul's criticism of the ecumenical documents, Evangelicals and Catholics Together; Hunsinger's insightful analysis of the tragic confusion introduced by Jonathan Edwards into the doctrine of justification; as well as many other excellent and understandable contributions. The whole volume is as warmly edifying as it is intellectually robust, and cannot fail to stir all but the stoniest hearts.
God granting grace, I believe the editors have succeeded in fashioning a tool capable of helping recover the importance of the classic Protestant understanding of the doctrine justification, if only enough persons can be enticed to discover and wield the truly good news it affirms. Wright, et al, are wrong and Modern Reformation is right: Justification through imputation sola fide still matters.
0 of 0 people found the following review helpful.
Primer on Reclaiming the "Good News" of Justification by Faith Alone, and Other Reformation Truths
By William R. Turner
Michael Horton has been a significant blessing to the modern church, not so much in his ability to chart new waters or expand new theological horizons, but in calling us back to the ancient paths (Jer. 6:16) and ancient truths (Jude 3) of the Christian Faith, specifically as it relates to the question so clearly articulated by the Reformers, "How Can I Be Right With God?" Horton brings us 13 articles from a number of Reformation scholars (of Reformed, Lutheran & Roman Catholic persuasions) which call us to both Christ-confidence in the present, and Christ-hopefulness in the future.
With the exception of Horton's Introduction and Conclusion, each essay is a quick little read of 5-10 pages, mostly digestible for the layperson, and helps the Christian focus on modern issues in an ancient doctrine. All essays were helpful, but here's some highlights for me:
Biblical and Systematic scholar David VanDrunen discusses the "Nature of Justifying Faith", written to resist the Antinomian tendencies on one side of the aisle, while also combating Roman Catholic sentiments on the other. He takes on Paul's use of Hab. 2:4 and exposition of Gal. 3:11-12.
New Testament and Pauline Scholar Simon Gathercole engages the debate in modern Pauline scholarship about "faith or faithfulness", focusing attention on Romans 4 as giving us the key to biblical evidence in deciding between the two with regards to justification. Modern Pauline scholarship (New Perspective on Paul; Federal Vision; Neo-Apocalyptic Schools) have centered the discussion more on faithfulness than faith, therefore centering Paul's argument in Romans around chapters 9-11, or 5-8, instead of 1-4, therefore calling the doctrines of imputation and Christ's active obedience into question. Gathercole is one of the premier Evangelical scholars in this particular tussle.
Lutheran Systematician J.A.O. Preus III gives a typical, yet powerful, Lutheran call to the centrality of Justification, declaring to us again that it is "The Doctrine on Which the Church Stands or Falls". Preus' essay contains powerful clarity and reminders of these precious truths.
Roman Catholic Scholar Robert Sungenis gives careful explanation of the Roman Catholic (Tridentine) position on "Justification by Faith", which essentially posits that faith (initial justification), which is 'formed by love and charity' (or works) leads to final justification. Justification is eclipsed by sanctification. They certainly view salvation as gracious (doesn't everybody), but not by grace alone (the real scandal). Sungenis is helpful to clarify the differences, and does so charitably.
On practical and pastoral essays, I found Jerry Bridges' work the most helpful as it was more exegetical (Rom. 7:14-25) in discussion than simply categorical on the Christian life. All essays were good, but Bridges was the most encouraging. His was like listening to a brief sermon which brought my eyes to gaze upon the finished work of Christ. All sermons should essentially do this in some respect.
Overall, this collection of essays serves as a helpful primer into reclaiming the "Good News" and answering the question "How Can I Be Right With God?", namely, by believing in the finished work of Jesus Christ, and in Him alone, for your salvation. Now there's an ancient scandal for us modern folks.
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