WrittenFromUtopia
Puritan Board Graduate
How does this compare with the WCF's viewpoint?
Where is he in disagreement/agreement?
What is wrong/right about this and why?
Where is he in disagreement/agreement?
What is wrong/right about this and why?
Let me sum up Paul's doctrine of Justification. We had better take this carefully, step by step, according to the three key categories I mentioned earlier, namely, the covenant, the law court, and eschatology.
1. Covenant. Justification is the covenant declaration, which will be issued on the last day, in which the true people of God will be vindicated and those who insist on worshipping false gods will be shown to be in the wrong.
2. Law court. Justification functions like the verdict in the law court: by acquitting someone, it confers on that person the status 'righteous'. This is the forensic dimension of the future covenantal vindication.
3. Eschatology. This declaration, this verdict, is ultimately to be made at the end of history. Through Jesus, however, God has done in the middle of history what he had been expected to do - and, indeed, will still do - at the end; so that the declaration, the verdict, can be issued already in the present, in anticipation. The events of the last days were anticipated when Jesus died on the cross, as the representative Messiah of Israel, and rose again. (This was Paul's own theological starting-point.) The verdict of the last day is therefore now also anticipated in the present, whenever someone believes in the gospel message about Jesus.
4. Therefore - and this is the vital thrust of the argument of Galatians in particular, but it plays a central role in Philippians and Romans as well - all who believe the gospel of Jesus Christ are already demarcated as members of the true family of Abraham, with their sins being forgiven.
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Paul, as usual, retains the shape of the Jewish docrtine, while filling it with new content. For him, covenant membership was defined by the gospel itself, that is, by Jesus Christ. The badge of membership, the thing because of which one can tell in the present who is within the eschatological covenant people, was of course faith, the confession that Jesus is Lord and the belief that God raised him from the dead (Romans 10:9).
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Two conclusions to this discussion suggest themselves, in relation to some current discussions of the subject.
First, it becomes apparent that Sanders has not carried his reform far enough; but that, when it is carried as far as it should be, it turns out not to undermine, but rather to flesh out more fully, a thoroughly orthodox reading of Paul. The false antitheses of Wrede, Schweitzer, Bultmann, Davies, Kasemann, Sanders and many others, by which Paul has been dismembered in the search for coherence, must be put aside. A covenantal reading of Paul, such as I have suggested, holds together the otherwise disparate elements of his thought, allowing each aspect, not least Christology and the cross, to appear more clearly, not less, than before.
Second, I must stress again that the doctrine of justification by faith is not what Paul means by 'the gospel'. It is implied by the gospel; when the gospel is proclaimed, people come to faith and so are regarded by God as members of his people. But 'the gospel' is not an account of how people get saved. It is, as we saw in an earlier chapter, the proclamation of the lordship of Jesus Christ. If we could only get that clear in current debates, a lot of other false antitheses, not least in thinking about the mission of the church, would quietly unravel before our eyes. Let us be quite clear. 'The gospel' is the announcement of Jesus' lordship, which works with power to bring people into the family of Abraham, now redefined around Jesus Christ and characterized solely by faith in him. 'Justification' is the doctrine which insists that all those who have this faith belong as full members of this family, on this basis and no other.
N.T. Wright, What Saint Paul Really Said, pp. 131-2