Guy Davies has posted part two of his three part response to Francis Beckwith's new book on his reasons for leaving the baptist tradition for Roman Catholicism. Here's an excerpt:
The trouble is that Roman Catholic theology has the tendency to synthesize the different aspects of salvation so that hardly any distinction is made between regeneration, justification and transformative sanctification. The quote from the Catechism of the Roman Catholic Church on pages 107-108 bears this out (paras 1989-1982 here). It is as if all the different features of salvation have been placed in a Vatican blender and reduced to an undifferentiated soteriological gloop. For Beckwith as a Roman Catholic, "justification includes sanctification" (p. 103 - his own emphasis). More than that Beckwith agrees with the Catholic teaching that in justification God makes us "inwardly just" (p. 110), making justification virtually equivalent to transformative sanctification. But in Holy Scripture these terms do not all mean the same thing. Regeneration or being born again (John 3:3) is the initial act of saving transformation. Transformative sanctification is the ongoing process of spiritual renewal. Justification is the forensic declaration that the believing sinner is right with God on the basis of Christ's finished work. These key theological words are not interchangeable. Substitute "sanctifies" for "justifies" in Romans 8:33-34 and the force of Paul's argument is blunted. Justification is the opposite of condemnation. It does not refer to the ongoing process of the believer being conformed to the image of Christ, although that too is an integral feature of salvation (Romans 8:29). Distinguishing between justification and sanctification is not as Beckwith suggests another instance of "bifurcation" in Protestant thought. It is simply a matter of being sensitive to clear biblical distinctions in order to preserve the integrity of the different aspects of salvation. A salvation I stress that is not received in disparate bits and pieces, but complete and entire on the believer's union with Christ.
As Beckwith acknowledges (p. 108ff), one of the main Protestant objections to Roman Catholic teaching on justification is that the inclusion of good works in justification effectively undermines the believer's assurance of salvation. How can the Christian ever be sure that he has done enough good works to merit acceptance by God? Beckwith tries to meet this objection by suggesting that even in Protestant teaching, "good works are a necessary condition for true justification." (See p. 109). It is true that good works validate the believer's claim to be truly justified because the faith that alone justifies does not remain alone. As Paul says, "faith works by love" (Galatians 5:6). It is here that the teaching of James comes into its own (James 2:17). But good works do not constitute a condition for justification. The sinner is justified by faith in Christ's finished work alone. That is the primary basis of the believer's assurance, Romans 5:1. But Beckwith makes a salient point when he says that, "The Protestant can repeat the sinners prayer and answer the altar call until the cows come home. But if she shows no evidence of 'good works', her eternal fate remains in serious doubt (p. 110)." There is more to genuine saving faith than saying the sinners prayer. Such an approach betrays the fact that the wider Evangelical world has a superficial theology of conversion. The more biblical approach of Reformed theology insists that salvation in Christ includes forensic justification and the new life of good works. But good works are not needed to supplement the work of Christ in order to help merit salvation. We are saved by grace alone. That is why we reject Catholic practices such as penance, the confessional and prayers for the dead.
0 comments:
Post a Comment