Justification by Faith Alone: The Heart of the Reformation

Devotional

Day 1: Justification by Faith Alone, Not by Works

The Reformation's challenge to the Catholic doctrine of justification was rooted in a concern for the misuse of indulgences and the sacrament of penance. Martin Luther sought to correct these abuses, emphasizing that justification is by faith alone, not by works or merit. The Catholic Church's system involved the Treasury of Merit, a depository of Christ's merit and the saints', from which the Pope could draw to grant indulgences. Luther argued that this system distorted the biblical teaching of justification and the sufficiency of Christ's merit. He believed that the sale of indulgences misled the uneducated peasants, making them think they could buy their way into heaven. Luther's emphasis on faith alone was a call to return to the core message of the gospel, where salvation is a gift from God, not something earned by human effort. [11:18]

Galatians 2:16 (ESV): "Yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified."

Reflection: In what ways do you find yourself relying on your own efforts or good deeds for a sense of righteousness? How can you shift your focus to trust in Christ's finished work on the cross today?

Day 2: The Sufficiency of Christ's Merit

The concept of the Treasury of Merit and the sale of indulgences highlighted a significant theological divergence. Luther argued that the sufficiency of Christ's merit was being undermined by the Church's system, which relied on human merit and works of satisfaction. The Catholic Church taught that indulgences could reduce time in purgatory, drawing from the merits of Christ and the saints. However, Luther contended that Christ's sacrifice was fully sufficient for the forgiveness of sins and that no additional merit was needed. This understanding was crucial in affirming that salvation is entirely dependent on Christ's work, not on human contributions. [17:11]

Hebrews 10:14 (ESV): "For by a single offering he has perfected for all time those who are being sanctified."

Reflection: Consider an area in your life where you feel the need to earn God's favor. How can you rest in the sufficiency of Christ's merit and let go of striving for approval?

Day 3: Imputed Righteousness vs. Inherent Righteousness

The Catholic Church's view of justification as based on inherent righteousness contrasts with the Reformation's emphasis on imputed righteousness. This distinction underscores the difference between being declared righteous by God based on Christ's merit versus one's own. The Catholic doctrine involved infused righteousness, where grace and human cooperation played a role in achieving righteousness. In contrast, the Reformation view, championed by Luther, posited that justification is based on the imputation of Christ's righteousness to the believer. This imputed righteousness is an alien righteousness, performed by Christ and credited to the believer's account through faith. [18:05]

2 Corinthians 5:21 (ESV): "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

Reflection: Reflect on how the concept of imputed righteousness changes your understanding of your identity in Christ. How does this truth impact the way you view yourself and others?

Day 4: The Centrality of Imputation in the Gospel

The doctrine of imputation is central to the gospel message. It asserts that believers are justified by the righteousness of Christ, credited to them through faith, rather than by their own righteousness or works. This understanding preserves the essence of Sola Fide, emphasizing that justification is a gift from God. The Reformation highlighted that this imputed righteousness is an alien righteousness, performed by Christ and credited to the believer's account through faith. This doctrine is foundational to the gospel, as it underscores that salvation is entirely dependent on Christ's work, not on human contributions. [21:51]

Romans 4:5 (ESV): "And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness."

Reflection: How does the assurance of being justified by Christ's righteousness affect your daily walk with God? What changes can you make to live more fully in this truth?

Day 5: The Ongoing Relevance of Justification by Faith

The debate over justification is not merely historical but remains relevant today. The doctrine of imputation and justification by faith alone is foundational to the gospel, and its rejection equates to a rejection of the gospel itself. Understanding and embracing this doctrine is crucial for maintaining the integrity of the Christian faith. It calls believers to continually examine their understanding of salvation and to ensure that their faith rests solely on the finished work of Christ. This ongoing relevance challenges Christians to live out their faith with a deep sense of gratitude and reliance on God's grace. [23:28]

Philippians 3:9 (ESV): "And be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith."

Reflection: In what ways can you actively remind yourself of the truth of justification by faith alone in your daily life? How can this truth shape your interactions with others and your approach to sharing the gospel?

Sermon Summary

In our continued exploration of the Five Solas of the Reformation, we delve deeper into Sola Fide, the doctrine of justification by faith alone, which was a pivotal issue during the Protestant Reformation. The Roman Catholic Church's doctrine of justification involves faith, grace, and Christ, but not exclusively by faith alone, grace alone, or Christ alone. The Church teaches that the initial cause of justification is baptism, followed by the sacrament of penance. This system was challenged by Martin Luther, who saw the sale of indulgences as an abuse of church practices, particularly the sacrament of penance, which required works of satisfaction to earn merit for justification.

Luther's objection was not against the concept of indulgences or penance per se, but against the misuse and misunderstanding of these practices, which misled the uneducated peasants. The Church's system involved the Treasury of Merit, a depository of Christ's merit and the saints', from which the Pope could draw to grant indulgences. Luther argued that this system distorted the biblical teaching of justification and the sufficiency of Christ's merit.

The crux of the Reformation debate was the grounds of justification. The Catholic Church held that God declares a person just based on inherent righteousness, achieved through infused righteousness and cooperation with grace. In contrast, the Reformation view, championed by Luther, posited that justification is based on the imputation of Christ's righteousness to the believer. This imputed righteousness is an alien righteousness, performed by Christ and credited to the believer's account through faith. This doctrine of imputation is central to the gospel, as it emphasizes that justification is a gift from God, not earned by human merit.

Key Takeaways

1. The Reformation's challenge to the Catholic doctrine of justification was rooted in a concern for the misuse of indulgences and the sacrament of penance. Luther sought to correct these abuses, emphasizing that justification is by faith alone, not by works or merit. [11:18]
2. The concept of the Treasury of Merit and the sale of indulgences highlighted a significant theological divergence. Luther argued that the sufficiency of Christ's merit was being undermined by the Church's system, which relied on human merit and works of satisfaction. [17:11]
3. The Catholic Church's view of justification as based on inherent righteousness contrasts with the Reformation's emphasis on imputed righteousness. This distinction underscores the difference between being declared righteous by God based on Christ's merit versus one's own. [18:05]
4. The doctrine of imputation is central to the gospel message. It asserts that believers are justified by the righteousness of Christ, credited to them through faith, rather than by their own righteousness or works. This understanding preserves the essence of Sola Fide. [21:51]
5. The debate over justification is not merely historical but remains relevant today. The doctrine of imputation and justification by faith alone is foundational to the gospel, and its rejection equates to a rejection of the gospel itself. [23:28]

Youtube Chapters

[00:00] - Welcome
[00:46] - Introduction to Sola Fide
[01:24] - Historical Context of the Reformation
[02:08] - The Sale of Indulgences
[02:52] - The Role of Purgatory and the Treasury of Merit
[03:31] - The Sacrament of Penance
[04:51] - Works of Satisfaction
[06:33] - Types of Merit: Condign and Congruous
[08:14] - The Role of Alms in Justification
[09:50] - Luther's Objection to Indulgences
[12:04] - The Power of the Keys and the Treasury of Merit
[13:51] - Mortal Sin and Purgatory
[15:47] - Supererogatory Works and the Treasury of Merit
[17:11] - The Grounds of Justification
[18:47] - Infused vs. Imputed Righteousness
[21:51] - The Imputation of Christ's Righteousness
[23:28] - The Gospel at Stake

Sermon Clips

And what the sacrament of penance required is that the sinner come to the priest and enter into the confessional and confess his sin. And with that confession then came, you know, a prayer of contrition and priestly absolution, where after the penitent confessed their sins, the priest would say, "Te absolve, I absolve you." not because the church believed that priests have the inherent power on their own authority to forgive sins but rather they were simply extending, what I mentioned a moment ago, the power of the keys that Jesus gave to the church to bind and to loose sins. [00:03:43]

And these works of satisfaction are the performing of the practice of penance. You notice historically that when Protestants speak about repentance, they say, "Be repentant." or simply, "repent." Whereas the normal language of Roman Catholicism historically is that the sinner was called to do penance. Penance is not something you feel or express but rather it is something that you do, it is an activity, it is a kind of work that is required. [00:05:00]

Now here there is some controversy and we have to put on our thinking caps and look at this concept very closely because the Catholic Church distinguishes between two distinct types of merit. One is called condign merit or meritum de condigno which means merit that is so meritorious that a just judge would be ethically bound to reward it. If those works were not rewarded, then that person would be suffering an injustice. [00:06:50]

So in this case, not only is grace required but in addition to grace, merit is required. Not only is faith required but in addition to faith, works are required. And these works must be done before a person can be justified. Now, one of the works of satisfaction that the church defined was the giving of alms. If a person, out of a spirit of genuine heartfelt contrition for their sins, in an attempt to be restored to the state of grace, goes through the sacrament of penance; if they are sincere and they give alms to the poor or gifts to the working of the church out of sincere repentance, then those alms would count towards completing the works of satisfaction. [00:08:56]

And this was in fact -- this was in fact an abuse of what the church had intended. And when Luther started the Reformation, he was not trying to get rid of indulgences, he wasn't even trying to get rid of alms giving or the sacrament of penance or the treasury of merit; he was trying to correct an abuse that he saw that was very harmful to the unskilled and uneducated peasants of Saxony. [00:11:00]

Now, again to review the system: the church had the power of the keys, which was the authority to transfer merit to people who had insufficient merit to get them into heaven and the source of this merit that was being transferred was what the church then and now calls the Treasury of Merit. And the Treasury of Merit is more or less an ethical or moral depository that includes the merit of Christ plus the merits of the holy family, Joseph and Mary; plus the merits of the saints of the church. [00:12:14]

Now, the Reformation view was this: that the only grounds by which God ever declared anyone just is the imputation of the righteousness of Christ. Now, when the New Testament speaks about Christ as being our righteousness, the idea here is that the ground of our justification is not simply the atonement of Christ by which He bears the burden of our guilt by taking the punishment of God for our sin, but also by the life of Christ by which He lives a life of perfect obedience to every mandate of the Divine Law. [00:19:18]

And He is perfect and sinless, and Christ alone merits salvation in front of a just and holy God because He is the only one who is sinless; He is the only one who is perfectly righteous and perfectly just. And I am not. I am an unjust person and if I look at my own attempts, I am an unprofitable servant; I'm not only imperfect but once I'm imperfect, there's nothing I can ever do to get rid of an imperfect life. [00:20:15]

Now, the basis of justification according to the New Testament, according to Luther is by the works of the Law shall no flesh be justified, but we are justified by faith alone in this sense: that faith is the instrument by which we embrace Christ; we put our trust in Him and in Him alone as the grounds for our salvation. And when we put our faith and trust in Christ -- the moment we trust in Christ -- God, in a legal action, transfers or imputes or counts or reckons the righteousness of Jesus to our account. [00:20:47]

So that at the end of my life I stand before the judgment seat of God, and I am clothed, not in my own inherent righteousness but I am covered by the righteousness of Christ, and God declares me just in the Beloved, in Christ by the imputation of His righteousness, which Luther insisted was a righteousness that is an alien righteousness, that is, a righteousness not performed by me, but it's a righteousness performed by somebody else. [00:21:44]

It's not performed by me with the help of somebody else, but it's a righteousness that is performed by somebody else, apart from me. It is a righteousness that Luther insisted was extra nos -- apart from us, outside of us. It's Jesus' performance that is transferred to my account when I receive Him by faith; that's why Paul labors the point that our justification is given to us freely as a gift of the Father; that God calls me just before He makes me just. [00:22:29]

That's the difference, and the one word over which the whole controversy is involved is this word imputation. You take away the concept of imputation from Protestant doctrine of Justification; you take away sola fide. You take away sola fide, you take away the gospel. That's why with this doctrine of the imputation of the righteousness of Christ to the helpless believer, is at the very heart and soul of the gospel itself. [00:23:02]

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