Systematic Theology, by Louis Berkhof - New Leaven

appropriating organ in a twofold sense: (a) It is the organ by which we lay hold on and
appropriate the merits of Christ, and accept these as the meritorious ground of our
justification. As such it logically precedes justification. (b) It is also the organ by which
we consciously apprehend our justification and obtain possession of subjective
justification. In this sense it logically follows justification. On the whole this name
deserves preference, though it should be borne in mind that, strictly speaking, faith is
the organ by which we appropriate the righteousness of Christ as the ground of our
justification, rather than the organ by which we appropriate justification itself.
(3) Conditio sine qua non. This name, suggested by some Reformed theologians, did
not meet with great favor. It expresses the idea, which is perfectly true in itself, that man
is not justified apart from faith, and that faith is an indispensable condition of
justification. The name expresses nothing positive, and is, moreover, liable to
misunderstanding.
G. THE GROUND OF JUSTIFICATION.
One of the most important points of controversy between the Church of Rome and
the Reformers, and between Reformed theology and the Arminians, concerned the
ground of justification. With respect to this the Reformers taught:
1. Negatively, that this cannot be found in any virtue of man, nor in his good works.
This position must also be maintained at present over against Rome and the
Pelagianizing tendencies of various Churches. Rome teaches that the sinner is justified
on the basis of the inherent righteousness that has been infused into his heart, and
which, in turn, is the fruit of the co-operation of the human will with prevenient grace.
This applies to what is called the first justification; in all following justification the good
works of man come into consideration as the formal cause or ground of justification. It
is impossible, however, that the inherent righteousness of the regenerate man and his
good works should constitute the ground of his justification, for (a) this righteousness is
and remains during this life a very imperfect righteousness; (b) it is itself already the
fruit of the righteousness of Christ and of the grace of God; and (c) even the best works
of believers are polluted by sin. Moreover, Scripture teaches us very clearly that man is
justified freely by the grace of God, Rom. 3:24, and that he cannot possibly be justified
by the works of the law, Rom. 3:28; Gal. 2:16; 3:11.
2. Positively, that the ground of justification can be found only in the perfect
righteousness of Jesus Christ, which is imputed to the sinner in justification. This is
plainly taught in several passages of Scripture, such as Rom. 3:24; 5:9,19; 8:1; 10:4; I Cor.
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