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The e-Advocate<br />

Monthly<br />

…a Compilation of Works on:<br />

<strong>Acquiesce</strong> <strong>to</strong><br />

<strong>Righteousness</strong><br />

Matthew 5:6; 6:33<br />

2 Corinthians 5:21 | 1 Peter 3:14<br />

Philippians 4:8 | Galatians 6:9<br />

Proverbs 21:3 | Psalm 34:15; 37:5-6<br />

Isaiah 54:17<br />

“Helping Individuals, Organizations & Communities<br />

Achieve Their Full Potential”<br />

TLFA February – 2022


Walk by Faith; Serve with Abandon<br />

Expect <strong>to</strong> Win!<br />

Page 2 of 127


The Advocacy Foundation, Inc.<br />

Helping Individuals, Organizations & Communities<br />

Achieve Their Full Potential<br />

Since its founding in 2003, The Advocacy Foundation has become recognized as an effective<br />

provider of support <strong>to</strong> those who receive our services, having real impact within the communities<br />

we serve. We are currently engaged in community and faith-based collaborative initiatives,<br />

having the overall objective of eradicating all forms of youth violence and correcting injustices<br />

everywhere. In carrying-out these initiatives, we have adopted the evidence-based strategic<br />

framework developed and implemented by the Office of Juvenile Justice & Delinquency<br />

Prevention (OJJDP).<br />

The stated objectives are:<br />

1. Community Mobilization;<br />

2. Social Intervention;<br />

3. Provision of Opportunities;<br />

4. Organizational Change and Development;<br />

5. Suppression [of illegal activities].<br />

Moreover, it is our most fundamental belief that in order <strong>to</strong> be effective, prevention and<br />

intervention strategies must be Community Specific, Culturally Relevant, Evidence-Based, and<br />

Collaborative. The Violence Prevention and Intervention programming we employ in<br />

implementing this community-enhancing framework include the programs further described<br />

throughout our publications, programs and special projects both domestically and<br />

internationally.<br />

www.TheAdvocacy.Foundation<br />

ISBN: ......... ../2017<br />

......... Printed in the USA<br />

Advocacy Foundation Publishers<br />

Philadelphia, PA<br />

(878) 222-0450 | Voice | Data | SMS<br />

Page 3 of 127


Page 4 of 127


Dedication<br />

______<br />

Every publication in our many series’ is dedicated <strong>to</strong> everyone, absolutely everyone, who by<br />

virtue of their calling and by Divine inspiration, direction and guidance, is on the battlefield dayafter-day<br />

striving <strong>to</strong> follow God’s will and purpose for their lives. And this is with particular affinity<br />

for those Spiritual warriors who are being transformed in<strong>to</strong> excellence through daily academic,<br />

professional, familial, and other challenges.<br />

We pray that you will bear in mind:<br />

Matthew 19:26 (NLT)<br />

Jesus looked at them intently and said, “Humanly speaking, it is impossible.<br />

But with God everything is possible.” (Emphasis added)<br />

To all of us who daily look past our circumstances, and naysayers, <strong>to</strong> what the Lord says we will<br />

accomplish:<br />

Blessings!!<br />

- The Advocacy Foundation, Inc.<br />

Page 5 of 127


Page 6 of 127


The Transformative Justice Project<br />

Eradicating Juvenile Delinquency Requires a Multi-Disciplinary Approach<br />

The Juvenile Justice system is incredibly<br />

overloaded, and Solutions-Based programs are<br />

woefully underfunded. Our precious children,<br />

therefore, particularly young people of color, often<br />

get the “swift” version of justice whenever they<br />

come in<strong>to</strong> contact with the law.<br />

Decisions <strong>to</strong> build prison facilities are often based<br />

on elementary school test results, and our country<br />

incarcerates more of its young than any other<br />

nation on earth. So we at The Foundation labor <strong>to</strong><br />

pull our young people out of the “school <strong>to</strong> prison”<br />

pipeline, and we then coordinate the efforts of the<br />

legal, psychological, governmental and<br />

educational professionals needed <strong>to</strong> bring an end<br />

<strong>to</strong> delinquency.<br />

We also educate families, police, local businesses,<br />

elected officials, clergy, and schools and other<br />

stakeholders about transforming whole communities, and we labor <strong>to</strong> change their<br />

thinking about the causes of delinquency with the goal of helping them embrace the<br />

idea of res<strong>to</strong>ration for the young people in our care who demonstrate repentance for<br />

their<br />

mistakes.<br />

The way we accomplish all this is a follows:<br />

1. We vigorously advocate for charges reductions, wherever possible, in the<br />

adjudica<strong>to</strong>ry (court) process, with the ultimate goal of expungement or pardon, in order<br />

<strong>to</strong> maximize the chances for our clients <strong>to</strong> graduate high school and progress in<strong>to</strong><br />

college, military service or the workforce without the stigma of a criminal record;<br />

2. We then enroll each young person in<strong>to</strong> an Evidence-Based, Data-Driven<br />

Res<strong>to</strong>rative Justice program designed <strong>to</strong> facilitate their rehabilitation and subsequent<br />

reintegration back in<strong>to</strong> the community;<br />

3. While those projects are operating, we conduct a wide variety of ComeUnity-<br />

ReEngineering seminars and workshops on <strong>to</strong>pics ranging from Juvenile Justice <strong>to</strong><br />

Parental Rights, <strong>to</strong> Domestic issues <strong>to</strong> Police friendly contacts, <strong>to</strong> mental health<br />

intervention, <strong>to</strong> CBO and FBO accountability and compliance;<br />

Page 7 of 127


4. Throughout the process, we encourage and maintain frequent personal contact<br />

between all parties;<br />

5 Throughout the process we conduct a continuum of events and fundraisers<br />

designed <strong>to</strong> facilitate collaboration among professionals and community stakeholders;<br />

and finally<br />

6. 1 We disseminate Quarterly publications, like our e-Advocate series Newsletter<br />

and our e-Advocate Quarterly electronic Magazine <strong>to</strong> all regular donors in order <strong>to</strong><br />

facilitate a lifelong learning process on the ever-evolving developments in the Justice<br />

system.<br />

And in addition <strong>to</strong> the help we provide for our young clients and their families, we also<br />

facilitate Community Engagement through the Res<strong>to</strong>rative Justice process,<br />

thereby balancing the interests of local businesses, schools, clergy, social assistance<br />

organizations, elected officials, law enforcement entities, and all interested<br />

stakeholders. Through these efforts, relationships are rebuilt & strengthened, local<br />

businesses and communities are enhanced & protected from victimization, young<br />

careers are developed, and our precious young people are kept out of the prison<br />

pipeline.<br />

Additionally, we develop Transformative “Void Resistance” (TVR) initiatives <strong>to</strong> elevate<br />

concerns of our successes resulting in economic hardship for those employed by the<br />

penal system.<br />

TVR is an innovative-comprehensive process that works in conjunction with our<br />

Transformative Justice initiatives <strong>to</strong> transition the original use and purpose of current<br />

systems in<strong>to</strong> positive social impact operations, which systematically retrains current<br />

staff, renovates facilities, creates new employment opportunities, increases salaries and<br />

is data proven <strong>to</strong> enhance employee’s mental wellbeing and overall quality of life – an<br />

exponential Transformative Social Impact benefit for ALL community stakeholders.<br />

This is a massive undertaking, and we need all the help and financial support you can<br />

give! We plan <strong>to</strong> help 75 young persons per quarter-year (aggregating <strong>to</strong> a <strong>to</strong>tal of 250<br />

per year) in each jurisdiction we serve) at an average cost of under $2,500 per client,<br />

per year. *<br />

Thank you in advance for your support!<br />

* FYI:<br />

1<br />

In addition <strong>to</strong> supporting our world-class programming and support services, all regular donors receive our Quarterly e-Newsletter<br />

(The e-Advocate), as well as The e-Advocate Quarterly Magazine.<br />

Page 8 of 127


1. The national average cost <strong>to</strong> taxpayers for minimum-security youth incarceration,<br />

is around $43,000.00 per child, per year.<br />

2. The average annual cost <strong>to</strong> taxpayers for maximum-security youth incarceration<br />

is well over $148,000.00 per child, per year.<br />

- (US News and World Report, December 9, 2014);<br />

3. In every jurisdiction in the nation, the Plea Bargain rate is above 99%.<br />

The Judicial system engages in a tri-partite balancing task in every single one of these<br />

matters, seeking <strong>to</strong> balance Rehabilitative Justice with Community Protection and<br />

Judicial Economy, and, although the practitioners work very hard <strong>to</strong> achieve positive<br />

outcomes, the scales are nowhere near balanced where people of color are involved.<br />

We must reverse this trend, which is right now working very much against the best<br />

interests of our young.<br />

Our young people do not belong behind bars.<br />

- Jack Johnson<br />

Page 9 of 127


Page 10 of 127


The Advocacy Foundation, Inc.<br />

Helping Individuals, Organizations & Communities<br />

Achieve Their Full Potential<br />

…a compendium of works on<br />

<strong>Acquiesce</strong>nce <strong>to</strong><br />

<strong>Righteousness</strong><br />

“Turning the Improbable In<strong>to</strong> the Exceptional”<br />

Atlanta<br />

Philadelphia<br />

______<br />

John C Johnson III<br />

Founder & CEO<br />

(878) 222-0450<br />

Voice | Data | SMS<br />

www.TheAdvocacy.Foundation<br />

Page 11 of 127


Page 12 of 127


Biblical Authority<br />

______<br />

Matthew 5:6 (NIV)<br />

6<br />

Blessed are those who hunger and thirst for righteousness, for they will be filled.<br />

Matthew 6:33<br />

33<br />

But seek first his kingdom and his righteousness, and all these things will be given <strong>to</strong><br />

you as well.<br />

2 Corinthians 5:21<br />

21<br />

God made him who had no sin <strong>to</strong> be sin for us, so that in him we might become the<br />

righteousness of God.<br />

1 Peter 3:14<br />

14<br />

But even if you should suffer for what is right, you are blessed. “Do not fear their<br />

threats [a] ; do not be frightened.”<br />

Philippians 4:8<br />

8<br />

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right,<br />

whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or<br />

praiseworthy—think about such things.<br />

Galatians 6:9<br />

9<br />

Let us not become weary in doing good, for at the proper time we will reap a harvest if<br />

we do not give up.<br />

Proverbs 21:3<br />

3<br />

To do what is right and just is more acceptable <strong>to</strong> the Lord than sacrifice.<br />

Psalm 34:15<br />

15<br />

The eyes of the Lord are on the righteous, and his ears are attentive <strong>to</strong> their cry;<br />

Page 13 of 127


Psalm 37:5-6<br />

5<br />

Commit your way <strong>to</strong> the Lord; trust in him and he will do this: 6 He will make your<br />

righteous reward shine like the dawn, your vindication like the noonday sun.<br />

Isaiah 54:17<br />

17<br />

no weapon forged against you will prevail, and you will refute every <strong>to</strong>ngue that<br />

accuses you. This is the heritage of the servants of the Lord, and this is their vindication<br />

from me,” declares the Lord.<br />

Page 14 of 127


Table of Contents<br />

…a compilation of works on<br />

<strong>Acquiesce</strong>nce <strong>to</strong> <strong>Righteousness</strong><br />

Biblical Authority<br />

I. Introduction: <strong>Righteousness</strong>……………………………………………… 17<br />

II. Christian Perfection……………………………………………………….. 23<br />

III. Imparted & Imputed <strong>Righteousness</strong>…………………………………….. 33<br />

IV. Justification………………………………………………………………... 47<br />

V. Sacred [Holiness]…………………………………………………………. 61<br />

VI. Salvation…………….…………………………………………………….. 69<br />

VII. Sanctification………………………………........................................... 79<br />

VIII. The Sermon on The Mount (Matthew)…………………………………. 85<br />

IX. The Sermon on The Plain (Luke)……………………………………….. 91<br />

X. References…………………………………………………….................. 93<br />

________<br />

Attachments<br />

A. <strong>Righteousness</strong><br />

B. Two Kinds of <strong>Righteousness</strong><br />

C. Becoming God’s <strong>Righteousness</strong><br />

Copyright © 2003 – 2018 The Advocacy Foundation, Inc. All Rights Reserved.<br />

Page 15 of 127


This work is not meant <strong>to</strong> be a piece of original academic<br />

analysis, but rather draws very heavily on the work of<br />

scholars in a diverse range of fields. All material drawn upon<br />

is referenced appropriately.<br />

Page 16 of 127


I. Introduction<br />

<strong>Righteousness</strong><br />

<strong>Righteousness</strong> is defined as<br />

"the quality of being morally correct<br />

and justifiable." It can also be<br />

considered synonymous with<br />

"rightness". It is a concept that can<br />

be found in Dharmic traditions and<br />

Abrahamic traditions as a<br />

theological concept. For example,<br />

from various perspectives in<br />

Hinduism, Christianity, and Judaism<br />

it is considered an attribute that<br />

implies that a person's actions are<br />

justified, and can have the<br />

connotation that the person has<br />

been "judged" or "reckoned" as<br />

leading a life that is pleasing <strong>to</strong> God.<br />

It is also found in Tamil literature in<br />

the name of அறம்(aram).Tamil<br />

Cus<strong>to</strong>m known for its righteousness.<br />

In Tamil literature there is separate<br />

section called அற நூல்கள் righteous books for example thirukkural nalatiyar and<br />

many more books.tirukkural dedicated 1-38 chapters Book of aram for righteousness.A<br />

poem in purananuru written by kaniyanpoongundranar it showcases the practice of<br />

righteousness leads <strong>to</strong> worldpeace and harmony in society.<br />

William Tyndale (Bible transla<strong>to</strong>r in<strong>to</strong> English in 1526) remodelled the word after an<br />

earlier word rihtwis, which would have yielded modern English *rightwise or *rightways.<br />

He used it <strong>to</strong> translate the Hebrew root צדקים (TzDYQ), tzedek, which appears over five<br />

hundred times in the Hebrew Bible, and the Greek word δίκαιος (dikaios), which<br />

appears more than two hundred times in the New Testament.<br />

Philosophy, His<strong>to</strong>ry, Linguistics, Meanings, and Translation<br />

In the word "righteousness," the suffix "-ness" modifies the adjective "righteous," which<br />

is "right" modified by "-ous." <strong>Righteousness</strong> is a phenomenon or state or condition of:<br />

resembling or displaying the nature of moral, good, correct, true, factual, excellent, just,<br />

virtuous, natural, morally upright, correct for situations, balanced, and honorable being<br />

or being in such a state.<br />

Page 17 of 127


Origin Old English rihtwīs, from riht ‘right’ + wīs ‘manner, state, condition’ (as opposed<br />

<strong>to</strong> wrangwise, "wrongful"). The change in the ending in the 16th century was due <strong>to</strong><br />

association with words such as bounteous.<br />

Ethics or Moral Philosophy<br />

Ethics is a major branch of philosophy, encompasses right conduct and good living. "<br />

Rushworth Kidder states that "standard definitions of ethics have typically included such<br />

phrases as 'the science of the ideal human character' or 'the science of moral duty'".<br />

Richard William Paul and Linda Elder define ethics as "a set of concepts and principles<br />

that guide us in determining what behavior helps or harms sentient creatures".[4] The<br />

Cambridge Dictionary of Philosophy states that the word ethics is "commonly used<br />

interchangeably with 'morality' ... and sometimes it is used more narrowly <strong>to</strong> mean the<br />

moral principles of a particular tradition, group or individual."<br />

Connections of Concepts in World His<strong>to</strong>ry<br />

<strong>Righteousness</strong> is one of the chief Attributes of God as portrayed in the Hebrew Bible.<br />

"Eusebeia" enters the New Testament in later writings, where it is typically translated as<br />

"godliness," a vague translation that reflects uncertainty about its relevant meaning in<br />

the New Testament. In mid 20th century, an inscription of the Indian Emperor Asoka<br />

from the year 258 BC was discovered. This rock inscription contained Sanskrit, Aramaic<br />

and Greek text. According <strong>to</strong> Paul Hacker, on the rock appears a Greek rendering for<br />

the Sanskrit word dharma: the word eusebeia. In common parlance, dharma means<br />

‘right way of living’, 'laws of nature' and ‘path of rightness’.<br />

"The word εὐσέβεια as it is used in the Greek New Testament carries the meaning of<br />

"godliness", and is distinct from θρησκεία (thrēskeia), "religion". Eusebeia relates <strong>to</strong> real,<br />

true, vital, and spiritual relation with God, while thrēskeia relates <strong>to</strong> the outward acts of<br />

religious observances or ceremonies, which can be performed by the flesh. The English<br />

word "religion" was never used in the sense of true godliness. It always meant the<br />

outward forms of worship. In 1Ti 3:16, the Mystery, or secret connected with true<br />

Christianity as distinct from religion, it is the Genitive of relation. (This specific meaning<br />

occurs only in Act 3:12.)] This word arises in the Greek New Testament in 1 Tim 2:2, 1<br />

Tim 3:16, 1 Tim 4:7, 1 Tim 4:8, 1 Tim 6:3, 1 Tim 6:5, 1 Tim 6:6, 1 Tim 6:11, 2 Tim 3:5,<br />

Tit 1:1, 2 Pt 1:3, 2 Pt 1:6, 2 Pt 1:7, 2 Pt 3:11.[7]"<br />

Yi (Confucianism)<br />

Yi, (Chinese: 義 ; simplified Chinese: 义 ; traditional Chinese: 義 ; pinyin: yì; Jyutping: Ji6;<br />

Zhuyin Fuhao: ㄧˋ), literally "justice, righteousness; meaning," is an important concept in<br />

Confucianism. It involves a moral disposition <strong>to</strong> do good, and also the intuition and<br />

sensibility <strong>to</strong> do so competently. Yi resonates with Confucian philosophy's orientation<br />

<strong>to</strong>wards the cultivation of benevolence (ren) and skillful practice (li). Yi represents moral<br />

acumen which goes beyond simple rule following, and involves a balanced<br />

Page 18 of 127


understanding of a situation, and the "creative insights" necessary <strong>to</strong> apply virtues "with<br />

no loss of sight of the <strong>to</strong>tal good. Yi represents this ideal of <strong>to</strong>tality as well as a decisiongenerating<br />

ability <strong>to</strong> apply a virtue properly and appropriately in a situation."<br />

In application, yi is a "complex principle" which includes:<br />

<br />

<br />

<br />

skill in crafting actions which have moral fitness according <strong>to</strong> a given concrete<br />

situation<br />

the wise recognition of such fitness<br />

the intrinsic satisfaction that comes from that recognition.<br />

Dharmic Traditions<br />

Dharma is a key concept with multiple meanings. There might not be a single-word<br />

translation for dharma in Western languages. Dharma धर्म can be translated as<br />

righteousness, religion, faith, duty, law, and virtue. Connotations of dharma include<br />

rightness, good, natural, morality, righteousness, and virtue. It means moral, right, just,<br />

balanced, or natural etc. In common parlance, dharma means ‘right way of living’ and<br />

Page 19 of 127


‘path of rightness’. Dharma encompasses ideas such as duty, rights, character,<br />

vocation, religion, cus<strong>to</strong>ms and all behavior considered appropriate, correct or morally<br />

upright. It is explained as law of righteousness and equated <strong>to</strong> satya (truth, Sanskrit:<br />

satya सत्यं). "...when a man speaks the Truth, they say, "He speaks the Dharma"; and if<br />

he speaks Dharma, they say, "He speaks the Truth!" For both are one." —<br />

Brihadaranyaka Upanishad, 1.4.xiv<br />

Bhagavad Gita Chapter 4: TEXT 7<br />

"yada yada hi dharmasya glanir bhavati bharata<br />

abhyutthanam adharmasya tadatmanam srjamy aham"<br />

"Whenever there is decay of righteousness, O Bharata, And there is exaltation of<br />

unrighteousness, then I Myself come forth" Whenever and wherever there is a decline in<br />

righteousness/religious practice, Oh descendant of Bharata, and a rise of<br />

evil/irreligion— Then at that time I manifest Myself.<br />

In Hindu philosophy and/or religion, major emphasis is placed on individual practical<br />

morality. In the Sanskrit epics, this concern is omnipresent. Including duties, rights,<br />

laws, conduct, virtues and ‘‘right way of living’. The Sanskrit epics contain themes and<br />

examples where right prevails over wrong, the good over evil.<br />

In mid 20th century, an inscription of the Indian Emperor Asoka from the year 258 BC<br />

was discovered. This rock inscription contained Sanskrit, Aramaic and Greek text.<br />

According <strong>to</strong> Paul Hacker, on the rock appears a Greek rendering for the Sanskrit word<br />

dharma: the word eusebeia. In his 250 BCE Edicts used the word "eusebeia" as a<br />

Greek translation for the central Buddhist and Hindu concept of "dharma". This rock<br />

inscription, concludes Paul Hacker,[34] suggests dharma in India, about 2300 years<br />

ago, was a central concept and meant not only religious ideas, but ideas of right, of<br />

good, of one's duty.<br />

For Sikhs, the word Dharm means the path of righteousness and proper religious<br />

practice.<br />

The major Jain text, Tattvartha Sutra mentions Das-dharma with the meaning of "ten<br />

righteous virtues".<br />

Judaism<br />

<strong>Righteousness</strong> is one of the chief attributes of God as portrayed in the Hebrew Bible. Its<br />

chief meaning concerns ethical conduct (for example, Leviticus 19:36; Deuteronomy<br />

25:1; Psalm 1:6; Proverbs 8:20). In the Book of Job the title character is introduced <strong>to</strong><br />

us as a person who is perfect in righteousness.<br />

Christianity<br />

The New Testament continues the Hebrew Bible's tradition of the ethical (1<br />

Thessalonians 2:10) and legal (1 Corinthians 4:4) aspects of righteousness. William<br />

Page 20 of 127


Lane Craig argues that we should think of God as the paradigm, the locus, the source of<br />

all righteousness. Matthew's gospel contains the most utterances of the word. In<br />

Matthew's account of the baptism encounter Jesus tells the prophet "it is fitting for us <strong>to</strong><br />

fulfill all righteousness" as Jesus requests that John perform the rite for him. The<br />

Sermon of the Mount contains the memorable commandment "Seek ye first the<br />

kingdom of God and His righteousness". The Greek word dikaiosune also means justice<br />

and the sole translation using this rendering for Matthew 6:33 is the New English Bible.<br />

Jesus asserts the importance of righteousness by saying in Matthew 5:20, "For I tell you<br />

that unless your righteousness surpasses that of the Pharisees and the teachers of the<br />

law, you will certainly not enter the kingdom of heaven." Jesus also re-affirms the Laws<br />

of Moses by saying in Matthew 5:19, "Anyone who breaks one of the least of these<br />

commandments and teaches others <strong>to</strong> do the same will be called least in the kingdom<br />

of heaven, but whoever practices and teaches these commands will be called great in<br />

the kingdom of heaven."<br />

However, Paul the Apostle speaks of two ways, at least in theory, <strong>to</strong> achieve<br />

righteousness: through the Law of Moses (or Torah); and through faith in the a<strong>to</strong>nement<br />

made possible through the death and resurrection of Jesus Christ (Romans 10:3-13).<br />

Some interpret that he repeatedly emphasizes that faith is the only effective way.<br />

Reference (Romans 4:5). (Romans 3:21-24). For example, just a few verses earlier, he<br />

states the Jews did not attain the law of righteousness because they sought it not by<br />

faith, but by works (Romans 9:30-33). The New Testament speaks of a salvation<br />

founded on God's righteousness, as exemplified throughout the his<strong>to</strong>ry of salvation<br />

narrated in the Old Testament (Romans 9-11). Paul writes <strong>to</strong> the Romans that<br />

righteousness comes by faith: "...a righteousness that is by faith from first <strong>to</strong> last, just as<br />

it is written: 'The righteous will live by faith.'" (Romans 1:17)<br />

In II Cor. 9:9 the New Revised Standard Version has a footnote that the original word<br />

has the meaning of 'benevolence' and the Messianic Jewish commentary of David Stern<br />

affirms the Jewish practice of 'doing tzedakah' as charity in referring <strong>to</strong> the Matt. 6 and II<br />

Cor. 9 passages.<br />

Page 21 of 127


James 2:14-26 speaks of the relationship between works of righteousness and faith,<br />

saying that "faith without works is dead." Righteous acts according <strong>to</strong> James include<br />

works of charity (James 2:15-16) as well as avoiding sins against the Law of Moses<br />

(James 2:11-12).<br />

2 Peter 2:7-8 describes Lot as a righteous man.<br />

Type of Saint<br />

In the Eastern Orthodox Church, "Righteous" is a type of saint who is regarded as a<br />

holy person under the Old Covenant (Old Testament Israel) but also sometimes used<br />

for married saints of the New Covenant (the Church). According <strong>to</strong> Orthodox theology,<br />

the Righteous saints of the Old Covenant were not able <strong>to</strong> enter in<strong>to</strong> heaven until after<br />

the death of Jesus on the cross (Hebrews 11:40), but had <strong>to</strong> await salvation in the<br />

Bosom of Abraham (see: Harrowing of Hell).<br />

Islam<br />

<strong>Righteousness</strong> is mentioned several times in the Qur'an. The Qur'an says that a life of<br />

righteousness is the only way <strong>to</strong> go <strong>to</strong> Heaven.<br />

We will give the home of the Hereafter <strong>to</strong> those who do not want arrogance or mischief<br />

on earth; and the end is best for the righteous.<br />

— Qur’an Sura 28: Verse 83<br />

O mankind! We created you from a single (pair) of a male and a female and made you<br />

in<strong>to</strong> nations and tribes that ye may know each other (not that ye may despise each<br />

other). Verily the most honored of you in the sight of Allah is (he who is) the most<br />

righteous of you. And Allah has full knowledge and is well acquainted (with all things).<br />

— Qur'an Surah 49: Verse 13<br />

<strong>Righteousness</strong> is not that you turn your faces <strong>to</strong> the east and the west [in prayer]. But<br />

righteous is the one who believes in God, the Last Day, the Angels, the Scripture and<br />

the Prophets; who gives his wealth in spite of love for it <strong>to</strong> kinsfolk, orphans, the poor,<br />

the wayfarer, <strong>to</strong> those who ask and <strong>to</strong> set slaves free. And (righteous are) those who<br />

pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment<br />

and during conflict. Such are the people of truth. And they are the God-Fearing.<br />

— Qur'an Surah 2: Verse 177<br />

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II. Christian Perfection<br />

Christian Perfection is the name given <strong>to</strong> various teachings within Christianity<br />

that describe the process of achieving spiritual maturity or perfection. The ultimate goal<br />

of this process is union with God characterized by pure love of God and other people as<br />

well as personal holiness or sanctification. Various terms have been used <strong>to</strong> describe<br />

the concept, such as "Christian holiness", "entire sanctification", "perfect love",<br />

the "baptism with the Holy Spirit", the "second work of grace", and the "second<br />

blessing".<br />

Certain traditions and denominations teach the possibility of Christian perfection,<br />

including the Catholic Church, where it is closely associated with consecrated life. It is<br />

also taught in Methodist churches and the holiness movement, in which it is sometimes<br />

termed Wesleyan perfectionism.<br />

Other denominations, such as the Lutheran and Reformed churches, reject teachings<br />

associated with Christian perfection as contrary <strong>to</strong> the doctrine of salvation by faith<br />

alone. Critics of the doctrine sometimes term it "sinless perfection", but this terminology<br />

is rejected by Christians who believe in the possibility of Christian perfection.<br />

Terminology<br />

The terms "perfect" and "perfection" are drawn from the Greek teleios and teleiōsis,<br />

respectively. The root word, telos, means an "end" or "goal". In contemporary<br />

translations, teleios and teleiōsis are often rendered as "mature" and "maturity",<br />

Page 23 of 127


espectively, so as not <strong>to</strong> imply infallibility or the absence of defects. Rather, in the<br />

Christian tradition, teleiōsis has referred <strong>to</strong> progressing <strong>to</strong>wards spiritual wholeness or<br />

health.<br />

Church Fathers and Medieval Theologians<br />

The roots of the doctrine of Christian perfection lie in the writings of the early Church<br />

Fathers, chiefly Irenaeus, Clement of Alexandria, Origen and later Macarius of Egypt<br />

and Gregory of Nyssa.<br />

In antiquity, baptism was commonly referred <strong>to</strong> as the perfecting of the Christian. This<br />

view was expressed by Clement of Alexandria in his work Paedagogus: "Being<br />

baptized, we are illuminated; illuminated we become children [lit. ‘sons’]; being made<br />

children, we are made perfect; being made perfect, we are immortal." In another work,<br />

the Stromata, Clement discussed three stages in Christian life that led <strong>to</strong> a more mature<br />

perfection.<br />

The first stage was marked by the change from heathenism <strong>to</strong> faith and initiation in<strong>to</strong><br />

the Christian religion. The second stage was marked by a deeper knowledge of God<br />

that resulted in continuing repentance from sin and mastery over the passions<br />

(apatheia). The third stage led <strong>to</strong> contemplation and agape love. Origen also proposed<br />

his own stages of spiritual ascent beginning with conversion and ending with perfect<br />

union with God in love.<br />

Irenaeus wrote about the spiritual transformation that occurred in the believer as the<br />

Holy Spirit is <strong>to</strong> "fit us for God."<br />

Macarius of Egypt taught that all sin could be washed away and that a person could be<br />

made perfect in the "span of an hour" while stressing that fact that entire sanctification<br />

had a two-fold nature, as "an act and a process".<br />

Gregory of Nyssa defined human perfection as "constant growth in the good". For<br />

Gregory, this was brought about by the work of the Holy Spirit and the self–discipline of<br />

the Christian. Pseudo-Macarius taught that inner sin was rooted out of the pure in heart,<br />

but he also warned against the hidden potential for sin in everyone so that no one<br />

should ever say, "Because I am in grace, I am thoroughly freed from sin." By the 4th<br />

century, the pursuit of the life of perfection was identified with asceticism, especially<br />

monasticism and withdrawal from the world.<br />

In the 12th century, Bernard of Clairvaux developed the idea of the ladder of love in his<br />

treatise, On the Love of God. This ladder had four rungs or degrees. The first and<br />

lowest degree was love of self for self. The second degree was love of God for what he<br />

gives. The third degree was love of God for his own sake; it would not be difficult,<br />

according <strong>to</strong> Bernard, for those who truly loved God <strong>to</strong> keep his commandments. The<br />

fourth degree was love of self only for God's sake; it was believed that this degree of<br />

perfection in love was only rarely achieved before death.<br />

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Thomas Aquinas wrote of three possible levels of perfection. The first, absolute<br />

perfection, is where God is loved as much as he can be loved; only God himself can be<br />

this perfect. The second level, where love for God fills a person constantly, is possible<br />

after death but not in life. The lowest level of perfection was thought <strong>to</strong> be possible <strong>to</strong><br />

achieve while living. Theologian Thomas Noble described Aquinas' view of this level of<br />

perfection as follows:<br />

All Christians have the grace of caritas infused in<strong>to</strong> them at baptism and this love for<br />

God excludes all mortal sins. Such sins are not impossible, and, if committed, require<br />

the grace of penance, but Christians do not live committing flagrant acts of intentional<br />

sin contrary <strong>to</strong> their love for God.<br />

That is incompatible with the state of grace. But those who are no longer beginners, but<br />

making progress in the life of perfection, come <strong>to</strong> the point where everything contrary <strong>to</strong><br />

being wholly in love with God is excluded: they love God with all their hearts.<br />

Daniel L. Burnett, a professor at Wesley Biblical Seminary, writes that:<br />

Views compatible with the Wesleyan understanding of entire sanctification were carried<br />

forward in later times by men like the medieval Catholic priest Thomas a Kempis, the<br />

Protestant Reformers Caspel Schwenkfeld and Thomas Munzer, the Dutch theologian<br />

James Arminius, the German Pietist Phillip Jacob Spener, the Quaker founder George<br />

Fox, the Anglican bishop Jeremy Taylor, and the English devotional writer William Law.<br />

Many of these influences fed in<strong>to</strong> Wesley's heritage and laid the foundation for the<br />

development of his thought. In fact, the concept of entire sanctification is so pervasive<br />

throughout church his<strong>to</strong>ry that it can accurately be said that virtually all the major<br />

traditions--Orthodox, Catholic, Reformed, and Anglican--played some part in shaping<br />

Wesley's passion for holiness.<br />

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Catholic Teaching<br />

For additional information, see Catholic spirituality and Universal call <strong>to</strong> holiness.<br />

According <strong>to</strong> the teaching of the Catholic Church, something is perfect when nothing is<br />

lacking in its nature or purpose. The ultimate purpose of humankind is union with God,<br />

also called divinization. This is accomplished on earth by grace and in heaven by the<br />

beatific vision. Perfect union with God while on earth is impossible; therefore, absolute<br />

perfection is reserved for heaven.<br />

The Catholic Church teaches that Christian perfection is a spiritual union with God that<br />

is attainable in this life. It is not absolute perfection as it exists alongside human misery,<br />

rebellious passions, and venial sin. Christian perfection consists of charity or love, since<br />

it is this virtue that unites the soul <strong>to</strong> God. It is not just the possession and preservation<br />

of sanctifying grace, since perfection is determined by one's action—the actual<br />

practicing of charity or the service of God.<br />

The more charity a person possesses, the greater the perfection of the soul. A person<br />

who is perfect in so far as being free from mortal sin obtains salvation and can be called<br />

just, holy, and perfect. A person who is perfect insofar as also being free from venial sin<br />

and all affections which separate a person from God is in a state of active service and<br />

love of God. This is the perfect fulfillment of the law—loving God and loving other<br />

people.<br />

The Catholic Church teaches that Christian perfection is something all should pursue.<br />

There is also, however, what is called "religious perfection", which is pursued by those<br />

committed <strong>to</strong> living religious life, such as members of religious orders.<br />

All Catholics are obliged <strong>to</strong> attain perfection by observing the commandments, but<br />

religious life imposes a more exacting obligation, requiring the religious <strong>to</strong> also observe<br />

the evangelical counsels (also known as "counsels of perfection") of poverty, chastity,<br />

and obedience. The evangelical counsels are believed <strong>to</strong> promote perfection in two<br />

ways. They remove the obstacles <strong>to</strong> perfection—lust of the eyes, lust of the flesh, and<br />

the pride of life. They also increase a person's love of God by freeing the affections from<br />

earthly ties.<br />

El Camino de Perfección is a method for making progress in the contemplative life<br />

written by Saint Teresa of Ávila for the sisters of her reformed convent of the Discalced<br />

Carmelites. St. Teresa was a major figure of the Counter-Reformation in 16th century<br />

Spain. Christian Perfection is also the title of a book written by theologian Réginald<br />

Garrigou-Lagrange.<br />

Perfectae Caritatis, the Decree on the Adaptation and Renewal of Religious Life, is one<br />

of the shorter documents issued by the Second Vatican Council. Approved by vote of<br />

2,321 <strong>to</strong> 4 of the bishops assembled at the Council, the decree was promulgated by<br />

Pope Paul VI on Oc<strong>to</strong>ber 28, 1965. As is cus<strong>to</strong>mary for Church documents, the title is<br />

taken from the Latin incipit of the decree: "Of Perfect Charity".<br />

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Wesleyan-Arminian Teaching<br />

John Wesley<br />

In traditional Calvinism and high church Anglicanism, perfection was viewed as a gift<br />

bes<strong>to</strong>wed on righteous persons only after their death (see Glorification). John Wesley,<br />

the founder of Methodism, was responsible for reviving the idea of spiritual perfection in<br />

Protestantism. Wesley's views were elaborated in A Plain Account of Christian<br />

Perfection, published in 1777.<br />

According <strong>to</strong> Noble, Wesley transformed Christian perfection as found in church<br />

tradition by interpreting it through a Protestant lens that unders<strong>to</strong>od sanctification in light<br />

of justification by grace through faith working by love. Wesley believed that regeneration<br />

(or the new birth), which occurred simultaneously with justification, was the beginning of<br />

sanctification. From his reading of Romans 6 and First John 3:9, Wesley concluded that<br />

a consequence of the new birth was power over sin. In a sermon titled "Christian<br />

Perfection", Wesley preached that "A Christian is so far perfect as not <strong>to</strong> commit sin."<br />

Wesley did not, however, believe in an absolute "sinless" perfection, and he repudiated<br />

those who taught that Christians could achieve such a state. Wesley defined sin as<br />

conscious, voluntary transgression of known divine law. Involuntary transgressions<br />

(such as those arising from ignorance, error, and evil tempers), according <strong>to</strong> Wesley,<br />

were not properly called sins. Therefore, regenerated Christians would continue <strong>to</strong> be<br />

guilty of involuntary transgressions and would need <strong>to</strong> practice regular confession.<br />

Furthermore, Christians continued <strong>to</strong> face temptation, and Wesley acknowledged that it<br />

was possible for a regenerated Christian <strong>to</strong> commit voluntary sin (if, in the words of<br />

Noble, the Christian ceased "actively trusting in God through Christ and living in the<br />

divine presence"), which would also necessitate confession of sin.<br />

The power over sin received at regeneration was just the lowest stage of Christian<br />

perfection according <strong>to</strong> Wesley. Based on First John 2, Wesley proposed three stages<br />

in the Christian life: little children, young men, and finally fathers. Young men were<br />

defined as those who had experienced vic<strong>to</strong>ry over temptation and evil thoughts.<br />

Fathers were defined as mature Christians who were filled with the love of God.<br />

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Wesley believed this last stage of Christian maturity was made possible by what he<br />

called entire sanctification (a phrase derived from First Thessalonians 5:23). In Wesley's<br />

theology, entire sanctification was a work of grace received by faith that removed inbred<br />

or original sin, and this allowed the Christian <strong>to</strong> enter a state of perfect love—"Love<br />

excluding sin" as stated in the sermon "The Scripture Way of Salvation". Wesley<br />

described it as having "purity of intention", "dedicating all the life <strong>to</strong> God", "loving God<br />

with all our heart", and as being the "renewal of the heart in the whole image of God". A<br />

life of perfect love meant living in a way that was centered on loving God and one's<br />

neighbor.<br />

Even this was not an absolute perfection. The entirely sanctified Christian was perfect in<br />

love, meaning that the heart is undivided in its love for God or that it loves nothing that<br />

conflicts with its love for God. Christians perfected in love were still subject <strong>to</strong> conditions<br />

of the Fall and liable <strong>to</strong> commit unintentional transgressions. In consequence, these<br />

Christians still had <strong>to</strong> depend on forgiveness through Christ's a<strong>to</strong>nement.<br />

Wesley's concept of Christian perfection had both gradual and instantaneous elements.<br />

In his 1765 sermon "The Scripture Way of Salvation", Wesley emphasized the<br />

instantaneous side, stating, "Do you believe we are sanctified by faith? Be true, then, <strong>to</strong><br />

your principle and look for this blessing just as you are, neither better nor worse; as a<br />

poor sinner that has still nothing <strong>to</strong> pay, nothing <strong>to</strong> plead but 'Christ died'. And if you<br />

look for it as you are, then expect it now".<br />

In "Thoughts on Christian Perfection" (1759), Wesley stressed the gradual aspect of<br />

perfection, writing that it was <strong>to</strong> be received "in a zealous keeping of all the<br />

commandments; in watchfulness and painfulness; in denying ourselves and taking up<br />

our cross daily; as well as in earnest prayer and fasting and a close attendance on all<br />

the ordinances of God . . . it is true we receive it by simple faith; but God does not, will<br />

not, give that faith unless we seek it with all diligence in the way which he hath<br />

ordained". In addition, Wesley also believed that Christian perfection, once received,<br />

might be forfeited.<br />

John Wesley taught that outward holiness in the form of "right words and right actions"<br />

should reflect the inner transformation experienced through the second work of grace.<br />

Methodism<br />

Calling it "the grand depositum" of the Methodist faith, Wesley specifically taught that<br />

the propagation of the doctrine of entire sanctification <strong>to</strong> the rest of Christendom was<br />

the main reason that God raised up the Methodists in the world.<br />

After Wesley's death, his teachings on Christian perfection remained important <strong>to</strong> the<br />

Methodist church, but, according <strong>to</strong> his<strong>to</strong>rian David Bebbing<strong>to</strong>n, "the tradition fell in<strong>to</strong><br />

decay." As later generations of Methodists sought greater respectability in the eyes of<br />

other Christian denominations, they turned <strong>to</strong> "a watered-down version" of the doctrine<br />

outlined by William Arthur (who served as Secretary of the Wesleyan Methodist<br />

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Missionary Society) in his popular work The Tongue of Fire, published in 1856. While<br />

Arthur encouraged readers <strong>to</strong> pray for a greater experience of the Holy Spirit, he deemphasized<br />

the instantaneous aspect of Christian perfection.<br />

In contemporary Methodist Churches, Christian perfection remains official doctrine and<br />

both its gradual and instantaneous aspects are recognized. A Catechism for the use of<br />

the people called Methodists teaches:<br />

Through the Holy Spirit God has given us His love so that we may love Him in return with<br />

all our heart, soul, mind and strength, and our neighbour as ourselves. This is a gift<br />

offered <strong>to</strong> all Christians, and by responding we affirm that there is no limit <strong>to</strong> what the<br />

grace of God is able <strong>to</strong> do in a human life. By giving us the Holy Spirit, God assures us of<br />

His love for us and enables us <strong>to</strong> love as He, in Christ loves us. When God's love is<br />

perfected in us, we so represent Christ <strong>to</strong> our neighbours that they see Him in us without<br />

hindrance from us. Perfect love, as Christian perfect is often called, is the result of, and<br />

can only be maintained by, complete dependence on Jesus Christ. It is given either<br />

gradually or at one moment...<br />

Candidates for ordination are asked the following question, "Do you expect <strong>to</strong> be made<br />

perfect in love in this life?" In the Methodist Church of Great Britain, the distinctive<br />

Wesleyan teachings are summed up in the phrase "All need <strong>to</strong> be saved; all can be<br />

saved; all can know they are saved; all can be saved <strong>to</strong> the uttermost" (the word<br />

"uttermost" referring <strong>to</strong> Christian perfection).<br />

James Heidinger II, former president of the Good News movement, an evangelical<br />

caucus within the United Methodist Church, has emphasized the significance of the<br />

doctrine of entire sanctification within Methodism: "There is no question about the<br />

importance of the doctrine of perfection in the his<strong>to</strong>ry of Methodism. Wesley believed<br />

that this emphasis was a peculiar heritage given <strong>to</strong> the Methodists in trust for the whole<br />

Church." Brian Beck, former President of the Methodist Conference in Britain, however,<br />

expressed his personal opinion in 2000 that "The doctrine [of sanctification] remains<br />

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with us in Charles Wesley's hymns, but the formative framework, and even, I suspect,<br />

the spiritual intention, have largely gone". Writing on the need for improved spiritual<br />

formation within the British Methodist Church and the US-based United Methodist<br />

Church, Methodist theologian Randy L. Maddox commented that the terms "holiness of<br />

heart and life" and "Christian Perfection" were considered "prone <strong>to</strong> moralistic, static<br />

and unrealistic connotations, resulting in the growing uncomfortableness with and<br />

neglect of this aspect of our Wesleyan heritage". James Heidinger II, in discussing<br />

church renewal, proclaimed that "In our quest <strong>to</strong> renew the United Methodist Church, we<br />

should rely upon the unique strengths that marked the ministry of John Wesley—<br />

theological seriousness, doctrinal precision, reliance upon Scripture, Christian<br />

perfection, and aggressive social ministry."<br />

Holiness Movement<br />

In the 19th century, there were Methodists who sought <strong>to</strong> revitalize the doctrine of<br />

Christian perfection or holiness, which had, in the words of religion scholar Randall<br />

Balmer, "faded in<strong>to</strong> the background" as Methodists gained respectability and became<br />

solidly middle class. While it originated as a revival movement within the Methodist<br />

Episcopal Church, the holiness movement grew <strong>to</strong> be interdenominational and gave rise<br />

<strong>to</strong> a number of Wesleyan-holiness denominations, including the Church of the<br />

Nazarene, the Church of God (Anderson, Indiana), and the Wesleyan Church.<br />

An early promoter of holiness was American Methodist Phoebe Palmer. Through her<br />

evangelism and writings, Palmer articulated an "altar theology" that outlined a "shorter<br />

way" <strong>to</strong> entire sanctification, achieved through placing oneself on a metaphorical altar<br />

by sacrificing worldly desires. As long as the Christian placed themselves on the altar<br />

and had faith that it was God's will <strong>to</strong> accomplish sanctification, the Christian could be<br />

assured that God would sanctify them. In the words of his<strong>to</strong>rian Jeffrey Williams,<br />

"Palmer made sanctification an instantaneous act accomplished through the exercise of<br />

faith." Many holiness denominations require pas<strong>to</strong>rs <strong>to</strong> profess that they have already<br />

experienced entire sanctification. This emphasis on the instantaneous nature of<br />

Christian perfection rather than its gradual side is a defining feature of the Wesleyanholiness<br />

movement. The Core Values of the Bible Methodist Connection of Churches<br />

thus teach that:<br />

We believe that God calls every believer <strong>to</strong> holiness that rises out of His character. We<br />

understand it <strong>to</strong> begin in the new birth, include a second work of grace that empowers,<br />

purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit.<br />

Holiness Pentecostalism<br />

―Core Values, Bible Methodist Connection of Churches<br />

Wesleyan Pentecostal denominations also believe in entire sanctification. These<br />

denominations include the Church of God (Cleveland, Tennessee), the International<br />

Pentecostal Holiness Church, and the United Holy Church of America. For these<br />

Pentecostals, entire sanctification is the second in a series of three distinct blessings<br />

Page 30 of 127


that Christians experience. The first work of grace is conversion (the new birth) and the<br />

third work of grace is the baptism in the Holy Spirit (which is marked by speaking in<br />

<strong>to</strong>ngues). According <strong>to</strong> church his<strong>to</strong>rian and theologian Ted A. Campbell, this three-part<br />

pattern is often explained by stating "the Holy Spirit cannot fill an unclean vessel", so<br />

the cleansing of the heart that takes place in entire sanctification is necessary before a<br />

person can be filled or baptized with the Holy Spirit. Non-Wesleyan Pentecostal<br />

denominations, such as the Assemblies of God, reject the doctrine of entire<br />

sanctification.<br />

Criticism<br />

There are Protestant denominations that reject the possibility of Christian perfection.<br />

This is true of Confessional Lutherans. The Augsburg Confession of 1530 condemns<br />

"those who contend that some may attain <strong>to</strong> such perfection in this life that they cannot<br />

sin." Lutherans, citing Romans 7:14–25 and Philippians 3:12, believe that "although we<br />

will strive for Christian perfection, we will not attain it in this life". Modern apologists<br />

further note that:<br />

Our salvation is complete and is simply received by faith. Good works are the fruit of<br />

that faith. Good works show that we are saved, but have no part in saving us. Becoming<br />

more and more God-like in this life is the result of being saved. If we are saved by<br />

becoming more and more God-like, our salvation is in doubt because our being God-like<br />

is never perfect in this life. The troubled conscience will find little comfort in an<br />

incomplete process of theosis, but will find much comfort in God's declaration of full and<br />

free forgiveness.<br />

While Presbyterians believe that Christians do "grow in God's grace" or holiness as they<br />

become conformed <strong>to</strong> the image of Christ, they reject the notion that perfection is<br />

attainable. In their view, sin will continue <strong>to</strong> affect one's motives and actions. This<br />

means that perfection is only attainable in glorification after death.<br />

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III. Imparted & Imputed<br />

<strong>Righteousness</strong><br />

Imparted <strong>Righteousness</strong>, in Methodist theology, is that gracious gift of God<br />

given at the moment of the new birth which enables a Christian disciple <strong>to</strong> strive for<br />

holiness and sanctification. John Wesley believed that imparted righteousness worked<br />

in tandem with imputed righteousness. Imputed righteousness is the righteousness of<br />

Jesus credited <strong>to</strong> the Christian, enabling the Christian <strong>to</strong> be justified; imparted<br />

righteousness is what God does in Christ by the power of the Holy Spirit after<br />

justification, working in the Christian <strong>to</strong> enable and empower the process of<br />

sanctification (and, in Wesleyan thought, Christian perfection).<br />

Scriptural<br />

Support<br />

Jeremiah<br />

31:33-34<br />

"But this<br />

is the<br />

covenant<br />

that I will<br />

make<br />

with the<br />

house of<br />

Israel<br />

after<br />

those<br />

days,<br />

declares<br />

the Lord:<br />

I will put<br />

my law<br />

within<br />

them,<br />

and I will<br />

write it<br />

on their<br />

hearts.<br />

And I will<br />

be their God, and they shall be my people. And no longer shall each one teach<br />

his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know<br />

me, from the least of them <strong>to</strong> the greatest, declares the Lord. For I will forgive<br />

their iniquity, and I will remember their sin no more.”" (ESV)<br />

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2 Corinthians 3:18 "And we all, with unveiled face, beholding the glory of the<br />

Lord, are being transformed in<strong>to</strong> the same image from one degree of glory <strong>to</strong><br />

another. For this comes from the Lord who is the Spirit." (ESV)<br />

John Wesley<br />

<br />

<br />

<br />

<br />

<br />

Sermon #4: "Scriptural Christianity"<br />

Sermon #14: "The Repentance of Believers"<br />

Sermon #17: "The Circumcision of the Heart"<br />

Sermon #20: "The Lord Our <strong>Righteousness</strong>"<br />

Sermon #45: "The New Birth"<br />

Hymnody & Other Sources<br />

Charles Wesley believed in imparted righteousness. This comes through in the<br />

Wesleyan hymnody such as his famous hymn "And can it be". The last verse reads:<br />

No condemnation now I dread; Jesus, and all in Him, is mine ! Alive in Him, my living<br />

Head, And clothed in righteousness divine, Bold I approach the eternal throne, And<br />

claim the crown, through Christ my own.<br />

Clothed in righteousness divine. Ephesians 6:14 [TNIV] says "Stand firm then with the<br />

belt of truth buckled around your waist, with the breastplate of righteousness in place...."<br />

Protestant Distinctive in Imparted <strong>Righteousness</strong><br />

Preachers and theologians from various Protestant traditions (not only Wesleyan) use<br />

the term "imparted righteousness" <strong>to</strong> identify the righteous principle imparted by God <strong>to</strong><br />

believers when He regenerates them. Believers thereby become "partakers of the divine<br />

nature" (cf. 2 Peter 1:4). It is this principle of righteousness imparted <strong>to</strong> men in<br />

regeneration which is ever in conflict with the old Adamic nature. Protestants, however,<br />

maintain the distinction between the "imputed righteousness" of Christ which is the<br />

basis for justification and the "imparted righteousness" which is the basis for<br />

subsequent sanctification.<br />

It is somewhat problematic for some Christians (notably Calvinists) <strong>to</strong> call the doctrine<br />

"imparted righteousness," for that which is imparted is a righteous principle in<strong>to</strong> man's<br />

nature, not righteousness per se. Care must be taken in using the term imparted<br />

righteousness because it is sometimes confused with and sometimes intentionally used<br />

<strong>to</strong> refer <strong>to</strong> the Roman Catholic doctrine of infused righteousness, which in Catholicism is<br />

the basis for justification.<br />

The Case Against Both Imputed and Imparted <strong>Righteousness</strong><br />

This section is a precis of N. T. Wright's work in "What Saint Paul Really Said".<br />

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N. T. Wright, who is one of the best-known advocates of the New Perspective on Paul,<br />

explains that although the "righteousness of God" and "righteousness from God" have<br />

been confused and conflated in the past, they are distinct concepts. He relates the<br />

court-room metaphor, pointing out that there are three parties in the Hebrew court - two<br />

parties in disagreement and one judge (there is no "Prosecuting At<strong>to</strong>rney"). The judge<br />

decides the outcome of the dispute between the parties, declaring one <strong>to</strong> be correct and<br />

the other incorrect. The one who is declared "correct" in court is called "righteous" in the<br />

matter that was judged.<br />

The "righteousness of God", referring <strong>to</strong> God's (the judge's) faithfulness <strong>to</strong> the covenant<br />

relationship, can be neither imputed nor imparted <strong>to</strong> anybody but refers only <strong>to</strong> His role<br />

as judge.<br />

"<strong>Righteousness</strong> from God" is roughly equivalent <strong>to</strong> "vindication", meaning that God is<br />

pronouncing that particular party <strong>to</strong> be correct/vindicated/righteous/acquitted in their<br />

dispute with the other party.<br />

The dispute in question in Christian theology is between those of faith (in God's<br />

promises: the covenant, the Messiah), and "the wicked", meaning everybody opposed<br />

<strong>to</strong> those of faith. Paul was positing that the people of such faith are vindicated when<br />

Messiah returns, being declared "righteous" (or in other words, vindicated for their<br />

stance), which is exactly the meaning of the Biblical term "justified" in N. T. Wright's<br />

view.<br />

This means that we do not "receive" the righteousness of God (or as often expressed,<br />

"of Jesus") as in the classical Evangelical vernacular, nor is it "infused" as stated in the<br />

classical Roman Catholic vernacular. The "righteousness of God" remains His alone,<br />

and our "righteousness from God" means that we are found <strong>to</strong> be "of" the people of<br />

God. Paul's argument is that it has always been so, but what has changed is that the<br />

Messiah, in Jesus of Nazareth, has now appeared.<br />

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An important verse <strong>to</strong> note is 2 Cor 5:21, "For our sake he made him <strong>to</strong> be sin who<br />

knew no sin, so that in him we might become the righteousness of God." (ESV), which<br />

has traditionally been interpreted <strong>to</strong> mean that the Christian has, in some way, become<br />

righteous (by impartation or imputation), in exchange for Jesus' sinlessness. In fact, N.<br />

T. Wright says, Paul is speaking here of the apostles, and pointing out that in their role<br />

as apostles, their activity is effectively God's righteousness (covenant faithfulness) in<br />

action ("we are ambassadors for Christ, God making his appeal through us. We implore<br />

you on behalf of Christ, be reconciled <strong>to</strong> God" - vv 20-21). This meaning is natural when<br />

taken in context from verse 11 through 21.<br />

________<br />

Imputed <strong>Righteousness</strong> is a concept in Christian theology proposing that the<br />

"righteousness of Christ ... is imputed <strong>to</strong> [believers] — that is, treated as if it were theirs<br />

through faith." [1]:106 It is on the basis of this "alien" (from the outside) righteousness that<br />

God accepts humans. This acceptance is also referred <strong>to</strong> as justification. Thus, this<br />

doctrine is practically synonymous with justification by faith.<br />

The teaching of imputed righteousness is a signature doctrine of the Lutheran and<br />

Reformed traditions of Christianity. There is some dispute as <strong>to</strong> the origin of the<br />

reformation era concept of imputed righteousness. Some modern Lutherans deny that<br />

Luther taught it before other reformers such as Melancthon. However, Luther did use<br />

the term in this sense as early as 1516. In his seminal 1516 Novum Instrumentum omne<br />

(actually finished late in 1515 but printed in March 1516), Erasmus rendered the Greek<br />

logizomai (reckon) as "imputat" all eleven times it appears in Romans chapter four. The<br />

Vulgate Erasmus intended <strong>to</strong> "correct" usually rendered it "reputat" (repute). Erasmus<br />

was at this time famous and Luther almost unknown, leaving open the possibility that<br />

the concept itself did not originate from Luther, but rather, if not from Erasmus, then<br />

within the wider church reform movement.<br />

Imputed, Infused and Imparted <strong>Righteousness</strong><br />

Discussion of these concepts are complicated by different definitions of key terms, such<br />

as "justification" and "grace".<br />

Imputed righteousness is the righteousness of Jesus credited <strong>to</strong> the Christians, enabling<br />

the Christians <strong>to</strong> be justified. Double imputation refers <strong>to</strong> the imputation of believers' sin<br />

<strong>to</strong> Christ and the imputation of Christ's righteousness <strong>to</strong> believers. It is closely related <strong>to</strong><br />

the Reformed doctrine of justification by grace through faith alone. Passages like 2<br />

Corinthians 5:21, are employed <strong>to</strong> argue for a dual imputation – the imputation of one's<br />

sin <strong>to</strong> Christ and then of his righteousness <strong>to</strong> us.<br />

Infused righteousness, by contrast, can be described as: "In Augustine's view, God<br />

bes<strong>to</strong>ws justifying righteousness upon the sinner in such a way that it becomes part of<br />

his or her person."<br />

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Imparted righteousness, in Methodist theology, is what God does in Christ by the power<br />

of the Holy Spirit after justification, working in the Christian <strong>to</strong> enable and empower the<br />

process of sanctification (and, in Wesleyan thought, Christian perfection). John Wesley<br />

believed that imparted righteousness worked in tandem with imputed righteousness.<br />

Starting with Augustine, the Roman Catholic tradition has unders<strong>to</strong>od justification as the<br />

entire process by which God forgives and then transforms Christians. Based on their<br />

reading of the use of "justification" in Paul's letters, the Reformers <strong>to</strong>ok justification <strong>to</strong><br />

refer specifically <strong>to</strong> God's forgiveness and acceptance. The term "sanctification" was<br />

used <strong>to</strong> refer <strong>to</strong> the lifelong process of transformation.<br />

Thus the Roman Catholic term "justification" effectively includes both what Protestants<br />

refer <strong>to</strong> as "justification" and "sanctification." This difference in definitions can result in<br />

confusion, effectively exaggerating the disagreement. However the difference in<br />

definitions reflects a difference in substance. In the Protestant concept, justification is a<br />

status before God that is entirely the result of God's activity and that continues even<br />

when humans sin.<br />

Thus using different words for justification and sanctification reflects a distinction<br />

between aspects of salvation that are entirely the result of God's activity, and those that<br />

involve human cooperation. The Roman Catholic tradition uses a single term, in part,<br />

because it does not recognize a distinction of this type. For the Roman Catholic<br />

tradition, while everything originates with God, the entire process of justification requires<br />

human cooperation, and serious sin compromises it.<br />

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Imputed vs. Infused<br />

Both imputed and infused righteousness agree that God is the source of our<br />

righteousness, and that it is a gift that humans cannot deserve. Both models agree that<br />

God's activity results in humans being transformed, so that over time they become more<br />

obedient <strong>to</strong> God, and sin is progressively defeated in their lives.<br />

The distinction includes at least two areas:<br />

1 How Justification is Maintained, and The Effect of Sin<br />

According <strong>to</strong> imputed righteousness, the righteousness by which humans are made<br />

acceptable <strong>to</strong> God, remains "alien." Since their acceptability is based on God's actions,<br />

nothing humans do can forfeit their status as accepted. Sin can result in God treating<br />

them as disobedient, but not in God disowning them.<br />

Protestants differ on the question of whether it is possible for humans <strong>to</strong> forfeit<br />

justification. But if they do, it is by ceasing <strong>to</strong> have faith in God, not by any individual sin.<br />

Roman Catholics hold that righteousness comes <strong>to</strong> be present in humans, and that the<br />

continuing status of acceptance is based on this. Humans have a responsibility <strong>to</strong><br />

cooperate with God in maintaining and strengthening the presence of this "grace" in<br />

their lives. Certain serious sins (called "mortal sins") can result in its loss.<br />

Thus in the case of serious sins, Protestants believe that they continue <strong>to</strong> be treated as<br />

God's children, but as disobedient ones that require discipline, while Roman Catholics<br />

believe that the bond with God is largely severed, and res<strong>to</strong>ring it requires "a new<br />

initiative of God's mercy and a conversion of heart normally accomplished within the<br />

setting of the sacrament of reconciliation" [7]<br />

2 Merit<br />

Protestants have avoided speaking of humans as having any "merit" before God.<br />

Because all justifying righteousness is alien, humans do not deserve anything good<br />

from God. Because Roman Catholics hold that righteousness comes <strong>to</strong> be present in<br />

humans, humans can in a certain sense merit reward. Of course any such merit is<br />

ultimately due <strong>to</strong> God's activity.<br />

Protestants and Roman Catholics agree that non-Christians can do things that are<br />

worthwhile. They do not merit salvation, but some Protestant writers have spoken of<br />

them as reflecting "civil righteousness."<br />

While there are significant differences between imputed and infused righteousness, they<br />

can be regarded <strong>to</strong> a certain extent as differences in emphasis that are potentially<br />

complementary. Imputed righteousness emphasizes that salvation is a gift from God<br />

and is dependent upon him, while infused righteousness emphasizes the responsibility<br />

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of humans <strong>to</strong> cooperate with God's actions in transforming their lives. The position that<br />

they are potentially complementary is taken by a joint declaration of the Lutheran World<br />

Federation and the Roman Catholic Church. Enough differences remain, however, both<br />

in doctrine and in practical consequences, that not everyone agrees that the two views<br />

can be regarded as complementary.<br />

What Is Meant by <strong>Righteousness</strong>?<br />

The concepts here are nominally derived from the letters of Paul the Apostle<br />

(particularly the Epistle <strong>to</strong> the Romans), which form a large part of the Christian New<br />

Testament.<br />

However the concepts have been filtered through the concerns of later Christian<br />

theology. From at least the time of Augustine of Hippo in the 5th Century,<br />

"righteousness" has been seen as a moral and religious quality. In the Roman Catholic<br />

model, Christians are transformed by God's action, developing a righteousness of their<br />

own. In the 16th Century, the Protestant Reformers came <strong>to</strong> understand human<br />

acceptance by God according <strong>to</strong> a "forensic" model, in which God declares humanity<br />

not guilty, even though they were in a moral sense still guilty of sin. However, the<br />

Reformers continued <strong>to</strong> accept the traditional concept of righteousness. What changed<br />

is that the righteousness was seen as Christ's, which was credited ("imputed") <strong>to</strong><br />

Christians by God.<br />

Starting in the middle of the 20th Century, increased knowledge of first Century Judaism<br />

has produced a reassessment of many of the concepts with which Paul was working.<br />

Many scholars now see "righteousness" as a Hebrew concept referring <strong>to</strong> fidelity <strong>to</strong><br />

God's covenant with humanity (for God) or the status of being a proper member of that<br />

covenant (for a human). If this is correct, then righteousness is a status, not a quality of<br />

religious/moral perfection.<br />

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The Case Against Both Imputed and Imparted <strong>Righteousness</strong><br />

This section is a precis of N. T. Wright's work in "What Saint Paul Really Said".<br />

Wright, one of the best-known advocates of the New Perspective on Paul, teaches that<br />

"righteousness of God" and "righteousness from God" are distinct concepts that have<br />

been confused and conflated in the past. He relates the court-room metaphor, pointing<br />

out that there are three parties in the Hebrew court - two parties in disagreement and<br />

one judge (there is no "Prosecuting At<strong>to</strong>rney"). The judge decides the dispute between<br />

the parties declaring one <strong>to</strong> be correct and the other incorrect. The one who is declared<br />

"correct" in court is called "righteous" in the matter that was judged.<br />

The "righteousness of God", referring <strong>to</strong> God's (the judge's) faithfulness <strong>to</strong> the covenant<br />

relationship, can be neither imputed nor imparted <strong>to</strong> anybody but refers only <strong>to</strong> his role<br />

as judge. "<strong>Righteousness</strong> from God" is roughly equivalent <strong>to</strong> "vindication", meaning that<br />

God is pronouncing that particular party <strong>to</strong> be correct/vindicated/righteous/acquitted in<br />

their dispute with the other party.<br />

The dispute in question in Christian theology is between those of faith (in God's<br />

promises: the covenant, the Messiah), and "the wicked," meaning everyone else. Paul<br />

posited that the people of such faith are vindicated when Messiah returns, being<br />

declared "righteous" (or in other words, vindicated for their stance), which is exactly the<br />

meaning of the Biblical term "justified", in Wright's view.<br />

This means that we do not "receive" the righteousness of God (or as often expressed,<br />

"of Jesus"), as in the classical Evangelical vernacular, nor is it "infused" as in the<br />

classical Roman Catholic vernacular. The "righteousness of God" remains His alone,<br />

and our "righteousness from God" means that we are found <strong>to</strong> be "of" the people of<br />

God. Paul's argument is that it has always been so, but what has changed is that the<br />

Messiah, in Jesus of Nazareth, has now appeared.<br />

An important verse <strong>to</strong> note is 2 Cor 5:21, "For our sake he made him <strong>to</strong> be sin who<br />

knew no sin, so that in him we might become the righteousness of God" (ESV), which<br />

has traditionally been interpreted <strong>to</strong> mean that the Christian has, in some way, become<br />

righteous (by impartation or imputation), in exchange for Jesus' sinlessness.<br />

Moreover, Wright says, Paul is speaking here of the apostles, and pointing out that in<br />

their role as apostles, their activity is effectively God's righteousness (covenant<br />

faithfulness) in action ("we are ambassadors for Christ, God making his appeal through<br />

us. We implore you on behalf of Christ, be reconciled <strong>to</strong> God" - v 20). This meaning is<br />

natural when taken in context from verse 11 through 21.<br />

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The Case for Imputed <strong>Righteousness</strong><br />

Imputed righteousness is the Protestant Christian doctrine that a sinner is declared<br />

righteous by God purely by God's grace through faith in Christ, and thus all depends on<br />

Christ's merit and worthiness, rather than on one's own merit and worthiness. On the<br />

one hand, God is infinitely merciful, "not wishing for any <strong>to</strong> perish, but for all <strong>to</strong> come <strong>to</strong><br />

repentance." (2 Peter 3:9) ----- though this passage is often interpreted by many<br />

Protestants as referring only <strong>to</strong> Christians, as the context of the epistle indicates that<br />

Peter's audience were believers, and the first half of the verse indicates that the<br />

promises of God <strong>to</strong> believers are not late but patiently enduring the unfolding of his<strong>to</strong>ry<br />

as God sovereignly saves His own through time. On the other, God is infinitely holy and<br />

just, which means that he cannot approve of or even look upon evil (Habakkuk 1:13),<br />

neither can he justify a wicked person (Book of Proverbs 17:15). Because the Bible<br />

describes all men as sinners and says that there are none who are righteous (Epistle <strong>to</strong><br />

the Romans 3:23, 10) this is a classic theological tension. To use the words of St Paul,<br />

how can God be "just and the justifier of those who believe (Rom. 3:26)?" Through this<br />

argument, God cannot ignore or in any way overlook sin.<br />

Adherents say that God the Father resolves this problem by sending Christ, who is<br />

sinless and indestructibly perfect in character, <strong>to</strong> lead a perfect life and sacrifice himself<br />

for the sins of mankind. The sins of the repentant sinner are cast on<strong>to</strong> Christ, who is a<br />

perfect sacrifice. First of all, they note that the New Testament describes the method of<br />

man's salvation as the "righteousness of God" (Rom. 3:21, 22; 10:3; Philippians 3:9).<br />

They then note that this imputed righteousness is particularly that of Jesus Christ (2<br />

Corinthians 5:21; 1 Corinthians 1:30). When they refer <strong>to</strong> the "imputed righteousness of<br />

Christ," they are referring <strong>to</strong> his intrinsic character as well as his life of sinlessness and<br />

perfect obedience <strong>to</strong> God's law on Earth, usually called his active obedience. The need<br />

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for a human life of perfect obedience <strong>to</strong> God's law was the reason that Christ, who is<br />

God, had <strong>to</strong> become incarnate (take on human flesh) and live as a human being. Paul's<br />

statement in Romans 4:6, that God "imputes righteousness apart from works," is the<br />

basis for the fourth step in the argument that this righteousness of Christ is imputed <strong>to</strong><br />

the believer's account. By this terminology, they mean that God legally credits the<br />

believer with the righteous acts that Christ performed while on this earth. Luther uses<br />

the language of a "fortunate exchange" <strong>to</strong> describe this concept, borrowed from St<br />

Paul's imagery in Colossians 3. Christ trades his "garments," holiness, righteousness,<br />

being blessed by God the Father, in exchange for human sin. This is really good news<br />

for sinners - Christ takes their sin and believers receive His blessed condition and<br />

righteousness.<br />

This righteousness of Christ and its relationship <strong>to</strong> the recipient can also be likened <strong>to</strong><br />

adoption. Adoption legally constitutes a child the son or daughter of a person that is not<br />

that child's birth parent. Similarly, in marriage the married partners are considered one<br />

entity legally. When a sinner believes in Christ, he or she is spiritually united with Christ,<br />

and that union makes it possible for God <strong>to</strong> credit believers with the righteousness of<br />

Christ without engaging in "legal fiction."<br />

Arguments Against The Doctrine of Imputed <strong>Righteousness</strong><br />

Many Christians, most notably of the Catholic tradition, believe that when God declares<br />

someone righteous in Christ he actually makes that person righteous. This, therefore,<br />

means that someone is now infused with the righteousness of Christ. Christ's<br />

righteousness is a present reality, but it is in the form of that persons own<br />

righteousness.<br />

Catholics contend that the final interpretation of scripture falls <strong>to</strong> the his<strong>to</strong>rical Catholic<br />

Church (collectively known as the Magisterium); in particular the opinions of the early<br />

Church Fathers - many of whom held opinions on justification before the closure of the<br />

Christian Canon. Therefore, the more recent Protestant understandings of the Greek<br />

word δικαιοο is not only seen <strong>to</strong> be in error lexically, but also his<strong>to</strong>rically.<br />

A major objection <strong>to</strong> imputed righteousness is that it appears <strong>to</strong> be a means of<br />

acquitting the guilty rather than pardoning the guilty. (Scripture denies the possibility of<br />

acquitting the guilty in Exodus 23:7 and Deuteronomy 25:1.) The Greek word δικαιοο,<br />

usually translated "justify," may be unders<strong>to</strong>od in another sense: "<strong>to</strong> do justice" "<strong>to</strong> have<br />

justice done" (Thayer's Lexicon) or "<strong>to</strong> satisfy justice." The 1968 Supplement of Liddell<br />

Scott and Jones also includes the definition, "brought <strong>to</strong> justice"; This sense is the<br />

normative definition found in Hellenistic Greek meaning "<strong>to</strong> punish" or "administer<br />

justice (<strong>to</strong> someone)." Instead of meaning declared righteous or made righteous, the<br />

term may mean the proper or legally approved punishment has been administered.<br />

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Unders<strong>to</strong>od this way, the objectionable idea of acquitting the guilty in the term "justify" is<br />

avoided.<br />

The Protestant doctrine of imputed righteousness is also opposed by the doctrine of<br />

The New Church, as explained by Emanuel Swedenborg, and is thus closely aligned<br />

with the Roman Catholic tradition. The "imputation" of the Lord's merit is nothing but the<br />

remission of sins after repentance. According <strong>to</strong> Swedenborg, "Mention is often made in<br />

the Word of "the righteous," of "righteousness," and of "<strong>to</strong> be made righteous;" but what<br />

is specifically signified by these expressions is not yet known. ...It is believed by the<br />

heads of the church that he is righteous, and has been made righteous, who is<br />

acquainted with the truths of faith from the doctrine of the church and from the Word,<br />

and consequently is in the trust and confidence that he is saved through the Lord's<br />

righteousness, and that the Lord has acquired righteousness by fulfilling all things of the<br />

Law, and that He acquired merit because He endured the cross, and thereby made<br />

a<strong>to</strong>nement for and redeemed man. Through this faith alone a man is believed <strong>to</strong> be<br />

made righteous; and it is believed further that such are they who are called in the Word<br />

"the righteous." Yet it is not these who are called "righteous" in the Word; but those who<br />

from the Lord are in the good of charity <strong>to</strong>ward the neighbor; for the Lord alone is<br />

righteous, because He alone is righteousness. Therefore, a man is righteous, and has<br />

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een made righteous, insofar as he receives good from the Lord, that is, insofar, and<br />

according <strong>to</strong> the way, in which he has in him what belongs <strong>to</strong> the Lord. The Lord was<br />

made righteousness through His having by His own power made His Human Divine.<br />

This Divine, with the man who receives it, is the Lord's righteousness with him, and is<br />

the very good of charity <strong>to</strong>ward the neighbor; for the Lord is in the good of love, and<br />

through it in the truth of faith, because the Lord is Divine love itself."<br />

Roman Catholic View<br />

Differing Views About Imputed <strong>Righteousness</strong><br />

"The Catholic idea maintains that the formal cause of justification does not consist in an<br />

exterior imputation of the justice of Christ, but in a real, interior sanctification effected<br />

by grace, which abounds in the soul and makes it permanently holy before God.<br />

Although the sinner is justified by the justice of Christ, inasmuch as the Redeemer has<br />

merited for him or her the grace of justification (causa meri<strong>to</strong>ria), nevertheless he or she<br />

is formally justified and made holy by his or her own personal justice and holiness<br />

(causa formalis)."<br />

Although internal and proper <strong>to</strong> the one justified, this justice and holiness are still<br />

unders<strong>to</strong>od as a gift of grace through the Holy Spirit rather than something earned or<br />

acquired independently of God's salvific work. Put starkly, the Roman Catholic Church<br />

rejects the teaching of imputed righteousness as being a present reality. This is at the<br />

very center of the disagreements between Roman Catholics and Lutherans, and<br />

remains the primary sticking point <strong>to</strong> a unification of these traditions <strong>to</strong> this day.<br />

Lutheran View<br />

Philipp Melanchthon, a contemporary of Martin Luther, stressed the classic Lutheran<br />

desire <strong>to</strong> distinguish carefully and properly between Law and Gospel. In doing so he<br />

emphasized that Law binds, convicts, and drives people, while the Gospel proclaims<br />

repentance, the promise of grace, eternal life, and proclaims their liberty in Christ.<br />

Reformed View<br />

The Reformed and Presbyterian churches have generally followed the Lutherans on the<br />

importance of distinguishing the law and the gospel. Articulated in terms of Covenant<br />

Theology, law and gospel have been associated with the Covenant of Law (Mosaic, not<br />

<strong>to</strong> be confused with Covenant of Works, Adamic) and the Covenant of Grace,<br />

respectively. His<strong>to</strong>rically, they have been more open <strong>to</strong> the broader biblical language<br />

the Lutheran Formula of Concord calls "correct" but not "proper." Recently, some<br />

prominent theologians have disputed the centrality of the law-gospel distinction in the<br />

Reformed tradition.<br />

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Final Note on Protestant Views<br />

Those who hold <strong>to</strong> the doctrine of imputed righteousness reject the Roman Catholic<br />

teaching of gratia infusa (infused grace) because Lutheran and Calvinist anthropologies<br />

(see <strong>to</strong>tal inability) allow no room for the Roman Catholic concept of synteresis (a "spark<br />

of goodness"). For Protestants, the nature of man is profoundly damaged as a result of<br />

the Fall, leaving him in bondage <strong>to</strong> sin and rendering him incapable of choosing God as<br />

Lord and treasure over sin. In regard <strong>to</strong> salvation, there is nothing in a sinner that is<br />

worth being redeemed by God (the sinner does not possess any intrinsic merit or<br />

worth). Hence the necessity for imputed righteousness, since there is nothing internal<br />

on<strong>to</strong> which God's grace can be fused. Something al<strong>to</strong>gether more radical must be done<br />

<strong>to</strong> make a sinner righteous: his utterly sinful nature must be replaced by a new nature<br />

made by God (New Birth). This new nature is immediately both righteous and holy<br />

'positionally' in God's eyes and, it also makes the sinner newly capable of achieving<br />

'practical' and 'experiential' righteousness and holiness through the process of<br />

Sanctification.<br />

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IV. Justification<br />

In Christian theology, Justification is God's act of removing the guilt and penalty of<br />

sin while at the same time making a sinner righteous through Christ's a<strong>to</strong>ning sacrifice.<br />

The means of justification is an area of significant difference among Catholicism,<br />

Orthodoxy and Protestantism. In Lutheranism and Calvinism, righteousness from God is<br />

viewed as being credited <strong>to</strong> the sinner's account through faith alone, without works.<br />

Broadly speaking, Catholic, Methodist and Orthodox Christians distinguish between<br />

initial justification, which in their view ordinarily occurs at baptism, and final salvation,<br />

accomplished after a lifetime of striving <strong>to</strong> do God's will (sanctification).<br />

In Catholic doctrine, forgiveness of sin exists and is infused, and in the Protestant<br />

doctrine, sin is merely "covered", or imputed. Catholics believe faith as is active in<br />

charity and good works (fides caritate formata) can justify man, Protestants believe faith<br />

without works can justify man because Christ died for sinners, but that anyone who truly<br />

has faith will produce good works as a product of faith, as a good tree produces good<br />

fruit. For Lutherans justification can be lost with the loss of faith, for Catholics<br />

justification can be lost by mortal sin.<br />

Justification is often seen as being the theological fault line that divided Catholic from<br />

the Lutheran and Reformed traditions of Protestantism during the Reformation.<br />

New Testament<br />

Biblical References<br />

Jesus used the idea of ransom, or redemption when referring <strong>to</strong> his work on earth<br />

(Matthew 20:28; Mark 10:45). Christ's death and resurrection (triumph over Satan and<br />

death) provide justification for believers before God. His righteousness becomes theirs,<br />

and his death becomes an offering <strong>to</strong> God in their place, <strong>to</strong> pay for all of their sins.<br />

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According <strong>to</strong> Protestants this justification is by faith alone – not through good deeds –<br />

and is a gift from God through Christ. According <strong>to</strong> Catholics and Eastern Orthodox we<br />

are justified by God's grace which is a free gift but is received through baptism initially,<br />

through the faith that works for love in the continuous life of a Christian and through the<br />

sacrament of reconciliation if the grace of justification is lost through grave sin.<br />

The Joint Declaration on the Doctrine of Justification (JDDJ), signed by both the<br />

Lutheran World Federation and the Roman Catholic Church on 31 Oc<strong>to</strong>ber 1999, clearly<br />

stated that "consensus in basic truths of the doctrine of justification exists between<br />

Lutherans and Catholics." In Roman Catholic and Lutheran doctrines, as expressed<br />

under section 4.7 no.37, "we confess <strong>to</strong>gether that good works – a Christian life lived in<br />

faith, hope and love – follow justification and are its fruits. When the justified live in<br />

Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit.<br />

Since Christians struggle against sin their entire lives, this consequence of justification<br />

is also for them an obligation they must fulfill. Thus both Jesus and the apos<strong>to</strong>lic<br />

Scriptures admonish Christians <strong>to</strong> bring forth the works of love."<br />

The declaration states that several theological views on justification held by Lutherans<br />

and Catholics, though not apparently similar <strong>to</strong> each other, are in fact explaining the<br />

same "basic truths of the doctrine of justification" at different angles.<br />

An example can be cited from section 4.7 no. 38-39, "when Catholics affirm the<br />

'meri<strong>to</strong>rious' character of good works, they wish <strong>to</strong> say that, according <strong>to</strong> the biblical<br />

witness, a reward in heaven is promised <strong>to</strong> these works. Their intention is <strong>to</strong> emphasize<br />

the responsibility of persons for their actions, not <strong>to</strong> contest the character of those works<br />

as gifts, or far less <strong>to</strong> deny that justification always remains the unmerited gift of grace",<br />

in comparison with "the concept of a preservation of grace and a growth in grace and<br />

faith is also held by Lutherans. They do emphasize that righteousness as acceptance<br />

by God and sharing in the righteousness of Christ is always complete. At the same time,<br />

they state that there can be growth in its effects in Christian living. When they view the<br />

good works of Christians as the fruits and signs of justification and not as one's own<br />

'merits', they nevertheless also understand eternal life in accord with the New<br />

Testament as unmerited 'reward' in the sense of the fulfillment of God's promise <strong>to</strong> the<br />

believer."<br />

Suppose a brother or sister is without clothes and daily food. If one of you says <strong>to</strong> him,<br />

"Go, I wish you well; keep warm and well fed", but does nothing about his physical needs,<br />

what good is it? In the same way, faith by itself, if it is not accompanied by action, is<br />

dead. But someone will say, "You have faith; I have deeds." Show me your faith without<br />

deeds, and I will show you my faith by what I do.<br />

— James 2:15-18<br />

D. James Kennedy explains this verse:<br />

James is dealing with people who profess <strong>to</strong> be Christians, and yet they don't evidence<br />

the reality of their faith by their works [deeds]. Over, and over again... people will say they<br />

have faith and they don't have works, and James is saying that real faith always<br />

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produces works as a result... The question is, 'A man may say that he has faith, but will<br />

that faith justify him?' If it is just a 'said' faith—no, it won't!<br />

Paul<br />

It was Paul who developed the term justification in the theology of the church.<br />

Justification is a major theme of the epistles <strong>to</strong> the Romans and <strong>to</strong> the Galatians in the<br />

New Testament, and is also given treatment in many other epistles. In Romans, Paul<br />

develops justification by first speaking of God's just wrath at sin (Romans 1:18-3:20).<br />

Justification is then presented as the solution for God's wrath (Romans 3:21-26,<br />

Romans 5:1). One is said <strong>to</strong> be 'justified by faith apart from works of the Law' (Romans<br />

3:28). Further, Paul writes of sin and justification in terms of two men, Adam and Christ<br />

(Romans 5). Through Adam, sin came in<strong>to</strong> the world bringing death; through Jesus,<br />

righteousness came in<strong>to</strong> the world, bringing justification un<strong>to</strong> life (Romans 5:15-17). In<br />

this connection, Paul speaks of Adam's sin being 'imputed' or 'accounted' (Greek<br />

ελλογειται) and speaks of justification as acting in analogy <strong>to</strong> sin (Romans 5:13;<br />

Romans 5:18). In chapter 8, Paul connects justification with predestination and<br />

glorification (Romans 8:30). He further states that those who are justified cannot be<br />

separated from the love of Christ (Romans 8:33-39). Several of these passages are<br />

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central in the debate between Roman Catholics, and the various streams of<br />

Protestantism (while there is broad agreement on justification by faith, there is no<br />

complete doctrinal uniformity on justification among all Protestant denominations), who<br />

can understand them in quite different ways. In Galatians, Paul emphatically rejects<br />

justification by works of the Law, a rejection sparked apparently by a controversy<br />

concerning the necessity of circumcision for salvation (Galatians 2:16, Galatians 5:4;<br />

see also Romans 5:1-12 and Council of Jerusalem). He also adds that the only thing<br />

that counts is the faith which worketh by love (Galatians 5:6).<br />

Other New Testament Writers<br />

The Epistle <strong>to</strong> the Hebrews also takes up the theme of justification, declaring that Jesus'<br />

death is superior <strong>to</strong> the Old Testament sacrifices in that it takes away sin once for all<br />

(Hebrews 10). In Hebrews, faith in Jesus' sacrifice includes steadfast perseverance<br />

(Hebrews 10:19-23, Hebrews 12:1). James discusses justification briefly but<br />

significantly, declaring that a faith that is apart from works cannot be a justifying faith,<br />

because faith is made perfect or completed by works (James 2, especially James 2:22).<br />

Indeed, works are required for justification because "man is justified by works, and not<br />

by faith alone" (James 2:24), though the sense of the word justified in this passage is<br />

disputed. The writer of James emphasizes the Jewish belief that faith and deeds go<br />

<strong>to</strong>gether. However, in James, it is possible that justification is referring <strong>to</strong> how believers<br />

are <strong>to</strong> behave as believers, not how an unbeliever becomes a believer (i.e., salvation).<br />

Faith without works is counterfeit. The faith must produce good fruit as a sign lest it<br />

become the occasion for self-justification.<br />

Early Church<br />

After the Apos<strong>to</strong>lic era, the concept of justification was secondary <strong>to</strong> issues such as<br />

martyrdom. Justification as a concept is mentioned in the works of early church fathers,<br />

and in the sermons of John Chrysos<strong>to</strong>m, but it is not developed until Augustine's conflict<br />

with Pelagius.<br />

Pelagius taught that one became righteous through the exertion of one's will <strong>to</strong> follow<br />

the example of Jesus' life. Over against this, Augustine taught that we are justified by<br />

God, as a work of his grace. Augustine <strong>to</strong>ok great pains in his anti-Pelagian works <strong>to</strong><br />

refute the notion that our works could serve as the proper basis for our justification.<br />

Following an appeal from Augustine, Pope Innocent I condemned Pelagius. The<br />

accused heretic wrote an appeal of his own, declaring his innocence, which was duly<br />

accepted by Innocent's successor, Pope Zosimus. However, the Council of Carthage<br />

(418) again renounced Pelagius with papal approval.<br />

Comparison of Traditions<br />

Christian traditions answer questions about the nature, function and meaning of<br />

justification quite differently. These issues include: Is justification an event occurring<br />

instantaneously or is it as an ongoing process? Is justification effected by divine action<br />

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alone (monergism), by divine and human action <strong>to</strong>gether (synergism) or by human<br />

action? Is justification permanent or can it be lost? What is the relationship of<br />

justification <strong>to</strong> sanctification, the process whereby sinners become righteous and are<br />

enabled by the Holy Spirit <strong>to</strong> live lives pleasing <strong>to</strong> God?<br />

Catholics and Protestants believe that we are justified by grace alone through faith, a<br />

faith that is active in charity and good works (fides formata) in case of Catholics, whilst<br />

Protestants believe through faith by grace they are justified.<br />

Most of Protestants believe they are justified by God's grace which is a free gift but it is<br />

received through faith alone.<br />

Catholics believe they are justified by God's grace which is a free gift but it is received<br />

through baptism initially, through the faith which worketh by love in the continuous life of<br />

the Christian and through the sacrament of reconciliation if the grace of justification is<br />

lost through mortal sin.<br />

Tradition<br />

Process<br />

or<br />

Event<br />

Type<br />

of<br />

Action<br />

Permanence<br />

Justification<br />

&<br />

Sanctification<br />

Roman Catholic<br />

Both<br />

event<br />

and<br />

process<br />

Synergism<br />

Can be lost<br />

via any<br />

mortal sin<br />

Part of the<br />

same process<br />

Lutheran<br />

Event<br />

Divine<br />

monergism<br />

Can be lost<br />

via loss of<br />

faith<br />

Distinct from<br />

and prior <strong>to</strong><br />

sanctification<br />

Methodist Event Synergism<br />

Orthodox Process Synergism<br />

Can be lost<br />

via loss of<br />

faith or willful<br />

sin<br />

Can be lost<br />

via loss of<br />

faith or willful<br />

sin<br />

Dependent<br />

upon<br />

continued<br />

sanctification<br />

Part of the<br />

same process<br />

(theosis)<br />

Reformed/Calvinist Event<br />

Divine<br />

monergism<br />

Cannot<br />

lost<br />

be<br />

Both are a<br />

result of union<br />

with Christ<br />

Catholic Church<br />

To Catholics, justification is "a translation, from that state wherein man is born a child of<br />

the first Adam, <strong>to</strong> the state of grace, and of the adoption of the sons of God, through the<br />

second Adam, Jesus Christ, our Savior", including the transforming of a sinner from the<br />

state of unrighteousness <strong>to</strong> the state of holiness. This transformation is made possible<br />

by accessing the merit of Christ, made available in the a<strong>to</strong>nement, through faith and the<br />

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sacraments. The Catholic Church teaches that "faith without works is dead" and that<br />

works perfect faith.<br />

In Catholic theology, all are born in a state of original sin, meaning that the sinful nature<br />

of Adam is inherited by all. Following Augustine, the Catholic Church asserts that<br />

people are unable <strong>to</strong> make themselves righteous; instead, they require justification.<br />

Catholic theology holds that the sacrament of baptism, which is closely connected <strong>to</strong><br />

faith, "purifies, justifies and sanctifies" the sinner; in this sacrament, the sinner is "freed<br />

from sin". This is termed initial justification or "being cleansed of sin", the entrance in<strong>to</strong><br />

the Christian life. Catholics use Mark 16:16, John 3:5, Acts 2:38, and 1 Peter 3:21 <strong>to</strong><br />

support this view in justification by baptism.<br />

As the individual then progresses in his Christian life, he continues <strong>to</strong> receive God's<br />

grace both directly through the Holy Spirit as well as through the sacraments. This has<br />

the effect of combating sin in the individual's life, causing him <strong>to</strong> become more righteous<br />

both in heart and in action. If one falls in<strong>to</strong> mortal sin they lose justification and it can be<br />

gained back through the sacrament of confession.<br />

At the Final Judgment, the individual's works will then be evaluated. At that time, those<br />

who are righteous will be shown <strong>to</strong> be so. This is the permanent justification.<br />

In the Council of Trent, which Catholics believe <strong>to</strong> be infallible, the Catholic Church<br />

declared in the VII session in canon IV that, "If any one saith, that the sacraments of the<br />

New Law are not necessary un<strong>to</strong> salvation, but superfluous; and that, without them, or<br />

without the desire thereof, men obtain of God, through faith alone, the grace of<br />

justification;-though all (the sacraments) are not indeed necessary for every individual;<br />

let him be anathema (excommunicated)."<br />

Eastern Orthodoxy<br />

Eastern Christianity, including both Eastern Orthodoxy and Oriental Orthodoxy, tends <strong>to</strong><br />

not have a strong emphasis on justification as compared <strong>to</strong> Catholicism or<br />

Protestantism, seeing it as part of the concept of "theosis"; justification is often viewed<br />

by Eastern theologians has <strong>to</strong>o highly forensic and reject it. The Greek term for<br />

justification (δικαίωσις, dikaiōsis) is not unders<strong>to</strong>od by most Eastern theologians <strong>to</strong><br />

mean simply being pardoned of one's sins. In large part, this de-emphasis on<br />

justification is his<strong>to</strong>rical. The Eastern church sees humanity as inheriting the disease of<br />

sin from Adam, but not his guilt; hence, there is no need in Eastern theology for any<br />

forensic justification.<br />

The Orthodox see salvation as a process of theosis, in which the individual is united <strong>to</strong><br />

Christ and the life of Christ is reproduced within him. Thus, in one sense, justification is<br />

an aspect of theosis. However, it is also the case that those who are baptized in<strong>to</strong> the<br />

church and experience Chrismation are considered <strong>to</strong> be cleansed of sin. Hence, the<br />

Orthodox concept of justification cannot be reconciled <strong>to</strong> Protestant concepts, while it is<br />

in partial agreement with some Roman Catholic concepts.<br />

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In the words of one Orthodox Bishop:<br />

Justification is a word used in the Scriptures <strong>to</strong> mean that in Christ we are forgiven and<br />

actually made righteous in our living. Justification is not a once-for-all, instantaneous<br />

pronouncement guaranteeing eternal salvation, regardless of how wickedly a person<br />

might live from that point on. Neither is it merely a legal declaration that an unrighteous<br />

person is righteous. Rather, justification is a living, dynamic, day-<strong>to</strong>-day reality for the one<br />

who follows Christ. The Christian actively pursues a righteous life in the grace and power<br />

of God granted <strong>to</strong> all who continue <strong>to</strong> believe in Him.<br />

"The Holy Spirit effects the vocation, the illumination, the conversion, the justification, the<br />

rebirth in Baptism and the sanctification in the Church..."<br />

Anglicanism<br />

Anglicans, particularly high-church Anglo-Catholics, often follow Catholicism and<br />

Orthodoxy in believing both man and God are involved in justification. "Justification has<br />

an objective and a subjective aspect. The objective is the act of God in Christ res<strong>to</strong>ring<br />

the covenant and opening it <strong>to</strong> all people. The subjective aspect is faith, trust in the<br />

divine fac<strong>to</strong>r, acceptance of divine mercy. Apart from the presence of the subjective<br />

aspect there is no justification. People are not justified apart from their knowledge or<br />

against their will...God forgives and accepts sinners as they are in<strong>to</strong> the divine<br />

fellowship, and that these sinners are in fact changed by their trust in the divine mercy."<br />

Justification, the establishment of a relationship with God through Christ, and<br />

sanctification go hand in hand. In his<strong>to</strong>ric Anglicanism, the eleventh article of the Thirty-<br />

Nine Articles made it clear that justification cannot be earned, "We are accounted<br />

righteous before God... not for our own works or deservings".<br />

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However, certain Anglican theologians (especially Anglo-Catholics) argue for a faith<br />

characterized by faithfulness, where good works and the Sacraments play an important<br />

role in the life of the Christian believer. (see New Perspective on Paul)<br />

Lutheranism<br />

From 1510 <strong>to</strong> 1520, Luther lectured on the Psalms, the books of Hebrews, Romans,<br />

and Galatians. As he studied these portions of the Bible, he came <strong>to</strong> view the use of<br />

terms such as penance and righteousness by the Catholic Church in new ways. He<br />

became convinced that the church was corrupt in their ways and had lost sight of what<br />

he saw as several of the central truths of Christianity, the most important of which, for<br />

Luther, was the doctrine of justification—God's act of declaring a sinner righteous—by<br />

faith alone through God's grace. He began <strong>to</strong> teach that salvation or redemption is a gift<br />

of God's grace, attainable only through faith in Jesus.<br />

"This one and firm rock, which we call the doctrine of justification", insisted Martin<br />

Luther, "is the chief article of the whole Christian doctrine, which comprehends the<br />

understanding of all godliness." He also called this doctrine the articulus stantis et<br />

cadentis ecclesiae ("article of the standing and falling of the church"): "…if this article<br />

stands, the Church stands; if it falls, the Church falls." Lutherans follow Luther in this<br />

when they call this doctrine "the material principle" of theology in relation <strong>to</strong> the Bible,<br />

which is "the formal principle." They believe justification by grace alone through faith<br />

alone in Christ's righteousness alone is the gospel, the core of the Christian faith around<br />

which all other Christian doctrines are centered and based.<br />

Luther came <strong>to</strong> understand justification as entirely the work of God. When God's<br />

righteousness is mentioned in the gospel, it is God's action of declaring righteous the<br />

unrighteous sinner who has faith in Jesus Christ. The righteousness by which the<br />

person is justified (declared righteous) is not his own (theologically, proper<br />

righteousness) but that of another, Christ, (alien righteousness). "That is why faith alone<br />

makes someone just and fulfills the law", said Luther. "Faith is that which brings the<br />

Holy Spirit through the merits of Christ". Thus faith, for Luther, is a gift from God, and ". .<br />

.a living, bold trust in God's grace, so certain of God's favor that it would risk death a<br />

thousand times trusting in it." This faith grasps Christ's righteousness and appropriates<br />

it for the believer.<br />

He explained his concept of "justification" in the Smalcald Articles:<br />

The first and chief article is this: Jesus Christ, our God and Lord, died for our sins and<br />

was raised again for our justification (Romans 3:24-25). He alone is the Lamb of God<br />

who takes away the sins of the world (John 1:29), and God has laid on Him the iniquity of<br />

us all (Isaiah 53:6). All have sinned and are justified freely, without their own works and<br />

merits, by His grace, through the redemption that is in Christ Jesus, in His blood<br />

(Romans 3:23-25). This is necessary <strong>to</strong> believe. This cannot be otherwise acquired or<br />

grasped by any work, law or merit. Therefore, it is clear and certain that this faith alone<br />

justifies us ... Nothing of this article can be yielded or surrendered, even though heaven<br />

and earth and everything else falls (Mark 13:31).<br />

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Traditionally, Lutherans have taught forensic (or legal) justification, a divine verdict of<br />

acquittal pronounced on the believing sinner. God declares the sinner <strong>to</strong> be "not guilty"<br />

because Christ has taken his place, living a perfect life according <strong>to</strong> God's law and<br />

suffering for his sins. For Lutherans justification is in no way dependent upon the<br />

thoughts, words, and deeds of those justified through faith alone in Christ. The new<br />

obedience that the justified sinner renders <strong>to</strong> God through sanctification follows<br />

justification as a consequence, but is not part of justification.<br />

Lutherans believe that individuals receive this gift of salvation through faith alone.<br />

Saving faith is the knowledge of, acceptance of, and trust in the promise of the Gospel.<br />

Even faith itself is seen as a gift of God, created in the hearts of Christians by the work<br />

of the Holy Spirit through the Word and Baptism. Faith is seen as an instrument that<br />

receives the gift of salvation, not something that causes salvation. Thus, Lutherans<br />

reject the "decision theology" which is common among modern evangelicals.<br />

For Lutherans, justification provides the power by which Christians can grow in holiness.<br />

Such improvement comes about in the believer only after he has become a new<br />

creation in Christ. This improvement is not completed in this life: Christians are always<br />

"saint and sinner at the same time" (simul iustus et pecca<strong>to</strong>r)—saints because they are<br />

holy in God's eyes, for Christ's sake, and do works that please him; sinners because<br />

they continue <strong>to</strong> sin until death.<br />

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Methodism<br />

John Wesley, the founder of Methodism, was heavily influenced by the thought of Dutch<br />

Reformed theologian Jacob Arminius and Hugo Grotius' governmental theory of the<br />

a<strong>to</strong>nement. Hence, he held that God's work in us consisted of prevenient grace, which<br />

undoes the effects of sin sufficiently that we may then freely choose <strong>to</strong> believe. An<br />

individual's act of faith then results in becoming part of the body of Christ, which allows<br />

one <strong>to</strong> appropriate Christ's a<strong>to</strong>nement for oneself, erasing the guilt of sin. According <strong>to</strong><br />

the Articles of Religion in the Book of Discipline of the Methodist Church:<br />

We are accounted righteous before God only for the merit of our Lord and Saviour<br />

Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are<br />

justified by faith only is a most wholesome doctrine, and very full of comfort.<br />

However, once the individual has been so justified, one must then continue in the new<br />

life given; if one fails <strong>to</strong> persevere in the faith and in fact falls away from God in <strong>to</strong>tal<br />

unbelief, the attachment <strong>to</strong> Christ — and with it, justification — may be lost.<br />

Reformed<br />

John Calvin's understanding of justification was in substantial agreement with Martin<br />

Luther's. Calvin expanded this understanding by emphasizing that justification is a part<br />

of one's union with Christ. The center of Calvin's soteriology was Union with Christ. For<br />

Calvin, one is united <strong>to</strong> Christ by faith, and all of the benefits of Christ come from being<br />

united <strong>to</strong> him. Therefore, anyone who is justified will also receive all of the benefits of<br />

salvation, including sanctification. Thus, while Calvin agreed in substance with the<br />

"simultaneously saint and sinner" formulation, he was more definite in asserting that the<br />

result of being justified is a consequent sanctification. Calvin also used more definite<br />

language than Luther, spelling out the exchange notion of imputed righteousness: that<br />

the good works that Jesus did in his life (collectively referred <strong>to</strong> as the active obedience<br />

of Christ) are imputed <strong>to</strong> his people, while their sins were imputed <strong>to</strong> him on the cross.<br />

For Calvin, Adam and Jesus functioned as federal heads, or legal representatives,<br />

meaning that each one represented his people through his actions. When Adam sinned,<br />

all of Adam's people were accounted <strong>to</strong> have sinned at that moment. When Jesus<br />

achieved righteousness, all of his people were accounted <strong>to</strong> be righteous at that<br />

moment. In this way Calvin attempted <strong>to</strong> simultaneously solve the problems of original<br />

sin, justification, and a<strong>to</strong>nement.<br />

Some of the technical details of this union with Christ are tied in<strong>to</strong> Calvin's<br />

understanding of the a<strong>to</strong>nement and of predestination.<br />

One outcome of Calvin's change in center over against Luther was that he saw<br />

justification as a permanent feature of being connected <strong>to</strong> Christ: since, for Calvin,<br />

people are attached <strong>to</strong> Christ monergistically, it is therefore impossible for them <strong>to</strong> lose<br />

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justification if indeed they were once justified. This idea was expressed by the Synod of<br />

Dort as the "perseverance of the saint."<br />

In recent times, two controversies have arisen in the Reformed churches over<br />

justification. The first concerns the teaching of "final justification" by Norman Shepherd;<br />

the second is the exact relationship of justification, sanctification, and church<br />

membership, which is part of a larger controversy concerning the Federal Vision.<br />

The New Church (Emanuel Swedenborg)<br />

According <strong>to</strong> the doctrine of The New Church, as explained by Emanuel Swedenborg,<br />

the doctrine of justification by faith alone is a false belief which forms the foundation of<br />

much of Protestant theology. Man must of his own volition justify himself, and yet<br />

believe that justification comes from God only. Not only must man believe in God, but<br />

must love God with all his strength, and his neighbor as himself. Inasmuch as man<br />

obeys God's commandment <strong>to</strong> love others, so God conjoins himself <strong>to</strong> man, and man <strong>to</strong><br />

God.<br />

It is from this that man's belief becomes a living and saving belief. It is by means of faith<br />

from charity, that a man is reformed and justified, and this is done as if from himself,<br />

and this proceeds from the Divine Truth which flows in from the Holy Spirit. Man is of<br />

the will and understanding, and he is saved when both are brought in<strong>to</strong> accordance with<br />

God's will. "Believing in the Lord is not merely acknowledging Him but also doing His<br />

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commandments; for simply acknowledging Him is solely a matter of thought, arising<br />

from somewhat of the understanding; but doing His commandments is also a matter of<br />

acknowledgment from the will. Man's mind consists of understanding and will; and as<br />

the understanding deals with thinking and the will with doing, so when man's<br />

acknowledgment is merely from the thought of the understanding he comes <strong>to</strong> the Lord<br />

with only half of his mind; but when there is doing he comes with all of it; and this is <strong>to</strong><br />

believe."<br />

Other<br />

Universalism became a significant minority view in the 18th century, popularized by<br />

thinkers such as John Murray (the American, not the Scot). Universalism holds that<br />

Christ's death on the cross has entirely a<strong>to</strong>ned for the sin of humanity; hence, God's<br />

wrath is or will be satisfied for all people. Conservative and liberal varieties of<br />

universalism then point in different directions. Pluralistic Unitarian Universalism asserts<br />

that many different religions all lead <strong>to</strong> God. Others teach that God's love is sufficient <strong>to</strong><br />

cover for sins, thus embracing some form of the moral influence theory of Peter<br />

Abelard. For some universalists, justification either was accomplished once and for all in<br />

the crucifixion, or is al<strong>to</strong>gether unnecessary.<br />

A range of so-called New Perspectives on Paul, represented by Protestant scholars<br />

such as E.P. Sanders, N.T. Wright, and James Dunn, have given rise <strong>to</strong> a re-thinking of<br />

the his<strong>to</strong>rical Protestant understanding of justification. Proponents of this view argue<br />

that Paul's letters have <strong>to</strong>o often been read through the lens of the Protestant<br />

reformation rather than in the context of first-century Second Temple Judaism, and<br />

therefore impose a religion of legalism on their understanding of Pharisaism. This view<br />

has been strongly criticized by a number of Reformed ministers and theologians<br />

including John Piper, D.A. Carson, and Sinclair Ferguson.<br />

The Church of Jesus Christ of Latter Day Saints (also known as the LDS or, informally<br />

the 'Mormon' church), believes that while justification is a gift from God [67] , the recipient<br />

must choose it through striving <strong>to</strong> do good works <strong>to</strong> the extent possible. The ancient<br />

American Prophet Nephi wrote "...it is by grace that we are saved, after all we can do."<br />

(2 Nephi 25:23). In LDS theology, justification is not earned through good works, but<br />

rather chosen by striving <strong>to</strong> rid one's life of sin. This allows God <strong>to</strong> rescue his children<br />

from sin while not infringing on their agency.<br />

Sola fide<br />

Interactions Between Various Doctrines<br />

Luther's reformulation of justification introduced the phrase sola fide, or "by faith alone".<br />

That phrase has been one of the uniting fac<strong>to</strong>rs among various Protestant<br />

denominations; despite the wide variety of doctrines and practices among Protestants,<br />

they all agree that one is saved (often meaning "justified") by faith alone.<br />

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Roman Catholics and most Lutherans as represented by most of the Lutheran councils<br />

worldwide that agreed with the Joint Declaration on the Doctrine of Justification (JDDJ),<br />

believe that they have found much agreement on the subject of justification. Examples:<br />

We confess <strong>to</strong>gether that sinners are justified by faith in the saving action of God in<br />

Christ. Such a faith is active in love and thus the Christian cannot and should not remain<br />

without works. But whatever in the justified precedes or follows the free gift of faith is<br />

neither the basis of justification nor merits it.<br />

We confess <strong>to</strong>gether that in<br />

baptism the Holy Spirit unites<br />

one with Christ, justifies, and<br />

truly renews the person.<br />

We confess: By grace alone,<br />

in faith in Christ's saving work<br />

and not because of any merit<br />

on our part, we are accepted<br />

by God and receive the Holy<br />

Spirit, who renews our hearts<br />

while equipping and calling<br />

us <strong>to</strong> good works.<br />

We confess <strong>to</strong>gether that all<br />

persons depend completely<br />

on the saving grace of God for their salvation. Justification takes place solely by God's<br />

grace.<br />

We confess <strong>to</strong>gether that persons are justified by faith in the gospel "apart from works<br />

prescribed by the law" (Rom 3:28). (a faith which worketh by love. Gal.5:6)<br />

Other Lutherans, especially Confessional Lutherans, maintain that this agreement fails<br />

<strong>to</strong> properly define the meaning of faith, sin, and other essential terms and thus do not<br />

support the Lutheran World Federation's agreement. Likewise, Catholics affirming the<br />

real and serious differences between the decrees of the Council of Trent and the<br />

normative Lutheran documents collected in the 1580 Book of Concord equally reject the<br />

1999 "JDDJ" as fatally flawed. In July 2006 the World Methodist Council, representing<br />

70 million Wesleyan Christians, including The United Methodist Church, "signed on" <strong>to</strong><br />

the Joint Declaration on Justification between Roman Catholics and the Lutheran World<br />

Federation.<br />

Anglican bishop N.T. Wright has written extensively on the <strong>to</strong>pic of justification (see also<br />

New Perspective on Paul). His views are troubling <strong>to</strong> many evangelicals, and have<br />

sparked some debate. Those concerned with his view of justification worry that he<br />

marginalizes the importance of the penal substitutionary transaction that takes place at<br />

salvation. Defenders of Wright respond by saying that, while the bishop acknowledges<br />

advocacy of penal substitution in many biblical texts, he does not see its application in<br />

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scriptures other evangelicals might. Proponents of Wright's view of justification warn<br />

detrac<strong>to</strong>rs <strong>to</strong> "read him well" before criticizing his theology forthright.<br />

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V. Sacred [Holiness]<br />

Sacred [Holiness] is dedicated or set apart for the service or worship of a deity<br />

or considered worthy of spiritual respect or devotion; or inspiring awe or reverence<br />

among believers. The property is often ascribed <strong>to</strong> objects (a "sacred artifact" that is<br />

venerated and blessed), or places ("sacred ground").<br />

French sociologist Émile Durkheim considered the dicho<strong>to</strong>my between the sacred and<br />

the profane <strong>to</strong> be the central characteristic of religion: "religion is a unified system of<br />

beliefs and practices relative <strong>to</strong> sacred things, that is <strong>to</strong> say, things set apart and<br />

forbidden."<br />

In Durkheim's theory, the sacred represented the interests of the group, especially unity,<br />

which were embodied in sacred group symbols, or <strong>to</strong>tems. The profane, on the other<br />

hand, involved mundane individual concerns.<br />

Although there are similarities between the terms "sacred" and "holy" and they are<br />

sometimes used interchangeably, there are subtle differences. "Holiness" is generally<br />

the term used in relation <strong>to</strong> persons and relationship, while "sacredness" is used in<br />

relation <strong>to</strong> objects, places, or happenings. Thus a saint may be considered as holy, but<br />

he is not viewed as sacred.<br />

Etymology<br />

The word "sacred" descends from the Latin sacer, that is consecrated, or dedicated <strong>to</strong><br />

the gods or anything in their power, and <strong>to</strong> sacerdos and sanctum, set apart.<br />

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Distinguished from "Holy"<br />

Although there are similarities between the terms "sacred" and "holy" and they are<br />

sometimes used interchangeably, there are subtle differences. "Holiness" is generally<br />

the term used in relation <strong>to</strong> persons and relationship, while "sacredness" is used in<br />

relation <strong>to</strong> objects, places, or happenings. Thus a saint may be considered as holy, but<br />

he is not viewed as sacred. However, there are things that are both holy and sacred<br />

such as the holy bible.<br />

The English word "holy" dates back <strong>to</strong> at least the 11th century with the Old English<br />

word hālig, an adjective derived from hāl meaning "whole" and used <strong>to</strong> mean "uninjured,<br />

sound, healthy, entire, complete". The Scottish hale ("health, happiness and<br />

wholeness") is the most complete modern form of this Old English root. The word "holy"<br />

in its modern form appears in Wycliffe's Bible of 1382. In non-specialist contexts, the<br />

term "holy" is used in a more general way, <strong>to</strong> refer <strong>to</strong> someone or something that is<br />

associated with a divine power, such as water used for baptism.<br />

While both words denote something or someone set apart <strong>to</strong> the worship of God and<br />

therefore worthy of respect and in some cases veneration, "holy" (the stronger word)<br />

implies an inherent or essential character. Holiness originates in God and is<br />

communicated <strong>to</strong> things, places, times, and persons engaged in His Service. Thus<br />

Aquinas Thomas defines "holiness" as that virtue by which a man's mind applies itself<br />

and all its acts <strong>to</strong> God; he ranks it among the infused moral virtues, and identifies it with<br />

the virtue of religion, but with this difference that, whereas religion is the virtue whereby<br />

one offers God due service in the things which pertain <strong>to</strong> the Divine service, holiness is<br />

the virtue by which one makes all one's acts subservient <strong>to</strong> God. Thus holiness or<br />

sanctity is the outcome of sanctification, that Divine act by which God freely justifies a<br />

person, and by which He has claimed them for His own.<br />

Hierology<br />

Academic Views<br />

Hierology (Greek ιερος, hieros, "sacred" or "holy", + -logy) is the study of sacred<br />

literature or lore.<br />

His<strong>to</strong>ry of Religions<br />

Mircea Eliade outlines that religion should not be interpreted only as 'belief in deities',<br />

but as 'experience of the sacred'. He analyses the dialectic of the sacred. The sacred is<br />

presented in relation <strong>to</strong> the profane. The relation between the sacred and the profane is<br />

not of opposition, but of complementarity, as the profane is viewed as a hierophany.<br />

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Sociology<br />

French sociologist Émile Durkheim considered the dicho<strong>to</strong>my between the sacred and<br />

the profane <strong>to</strong> be the central characteristic of religion: "religion is a unified system of<br />

beliefs and practices relative <strong>to</strong> sacred things, that is <strong>to</strong> say, things set apart and<br />

forbidden." In Durkheim's theory, the sacred represented the interests of the group,<br />

especially unity, which were embodied in sacred group symbols, or <strong>to</strong>tems. The<br />

profane, on the other hand, involved mundane individual concerns. Durkheim explicitly<br />

stated that the dicho<strong>to</strong>my sacred/profane was not equivalent <strong>to</strong> good/evil. The sacred<br />

could be good or evil, and the profane could be either as well.<br />

Buddhism<br />

Religious Views<br />

In Theravada Buddhism one finds the designation of 'noble person' or ariyapuggala<br />

(Pali). The Buddha described four grades of such person depending on their level of<br />

purity. This purity is measured by which of the ten fetters (samyojana) and klesha have<br />

been purified and integrated from the mindstream.<br />

These persons are called (in order of increasing sanctity) Sotāpanna, Sakadagami,<br />

Anāgāmi and Arahant.<br />

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Christianity<br />

More traditional denominations, such as the Anglican, Catholic, Lutheran, and Methodist<br />

Churches, believe in Holy Sacraments that the clergy perform, such as Holy<br />

Communion and Holy Baptism, as well as strong belief in the Holy Catholic Church,<br />

Holy Scripture, Holy Trinity, and the Holy Covenant. They also believe that angels and<br />

saints are called <strong>to</strong> holiness.<br />

Catholicism<br />

Catholicism has inherited much of the Jewish vision of the world in terms of holiness,<br />

with certain behavior appropriate <strong>to</strong> certain places and times. The calendar gives shape<br />

<strong>to</strong> Catholic practice, which tends <strong>to</strong> focus on the Eucharist, in which the Real Presence<br />

of Christ is manifested. Holy days, celebrating events of the life of Christ and the lives of<br />

Catholic saints officially recognized as holy, are celebrated throughout the year.<br />

Many features of the Jewish temple (although now seen as having Christian<br />

significance) are imitated in churches, such as the altar, bread, lamp, incense, font, etc.,<br />

<strong>to</strong> emphasize the extreme holiness of the Eucharistic elements, which are reserved in a<br />

tabernacle. In extension of this focus on the Sacrament as holy, many objects in<br />

Catholicism are also considered holy.<br />

They are called sacramentals and are usually blessed by a priest. Such items include<br />

rosaries, crucifixes, medals, and statues and icons of Jesus, angels and saints (e.g.<br />

Virgin Mary). While Catholics believe that holy places and objects (i.e., objects<br />

dedicated <strong>to</strong> God for sacred use) should be respected and not put <strong>to</strong> profane use, the<br />

Catholic Church condemns worshiping the object itself, as any worship given <strong>to</strong><br />

something other than God is considered idolatry.<br />

People in a state of sanctifying grace are also considered holy in Catholicism. A central<br />

notion of Catholicism as articulated in contemporary theology is the "[personal] call <strong>to</strong><br />

holiness," considered <strong>to</strong> be a vocation shared by every Christian believer. Profound<br />

personal holiness has traditionally also been seen as a focus for the kind of contagious<br />

holiness primarily associated with the Sacrament.<br />

So the communion of saints in Catholicism is not only the acclamation of their piety or<br />

morality, but also reverence for the tangible holiness that flows from their proximity <strong>to</strong><br />

the divine. Hence the places where saints lived, died, performed miracles, or received<br />

visions frequently become sites of pilgrimage, and notable objects surviving a saint<br />

(including the body or parts of it) are considered relics. The holiness of such places or<br />

objects, resulting from contact with a deeply holy person, is often connected with the<br />

miraculous long after the death of the saint.<br />

Sanctus (Latin for "holy") is the name of an important hymn of Christian liturgy. The<br />

Trisagion ('Thrice Holy') is a standard hymn of the Divine Liturgy of the Eastern<br />

Churches.<br />

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Lutheranism<br />

The early Protestant Reformers, who were often scholars of Ancient Greek and also<br />

borrowed from Jewish scholarship, recognized that holiness is an attribute of God, and<br />

holiness is always part of the presence of God. Yet they also recognized that "practical<br />

holiness" was the evidence of the presence of God in the converted believer. Martin<br />

Luther viewed God's grace (and therefore God's holiness), as an invasion of the life.<br />

Actions that demonstrated holiness would spring up, not premeditated, as believers<br />

focused more and more on their relationship with Christ. This was the life of faith,<br />

according <strong>to</strong> Luther; a life in which one recognizes that the sin inherent in human nature<br />

never departs, yet grace invades each human spirit and draws each person after Christ.<br />

Reformed<br />

Calvin, on the other hand, formulated a<br />

practical system of holiness that even tied<br />

in with culture and social justice. All<br />

unholy actions, Calvin reasoned, resulted<br />

in suffering. Thus he proved out <strong>to</strong> the city<br />

fathers of Geneva that dancing and other<br />

social vices always ended with the<br />

wealthy oppressing the poor. A holy life, in<br />

his outlook, was pietistic and simple, a life<br />

that shunned extravagance, excess, and<br />

vanity. On a personal level, Calvin<br />

believed that suffering would be a<br />

manifestation of taking on the Cross of<br />

Christ, but suffering was also part of the<br />

process of holiness. He expected that all<br />

Christians would suffer in this life, not as<br />

punishment, but rather as participation in<br />

union with Christ, who suffered for them.<br />

And yet, socially, Calvin argued that a<br />

holy society would end up as a gentle,<br />

kindly society (except <strong>to</strong> criminals) where the poor would be protected from the abuses<br />

of the wealthy, the lawyers, and others who normally preyed upon them.<br />

Wesleyan-Arminian<br />

In Methodism, holiness has acquired the secondary meaning of the reshaping of a<br />

person through spiritual rebirth. The term owes its origin <strong>to</strong> John Wesley, who stressed<br />

"scriptural holiness", as well as Christian perfection.<br />

The Holiness movement began within Methodism in the United States, among those<br />

who thought the church had lost the zeal and emphasis on personal holiness of<br />

Wesley's day. In the latter part of the 19th century revival meetings were held, attended<br />

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y thousands. In Vineland, N.J in 1867 a camp meeting was begun and the National<br />

Holiness Camp Meeting Association went on <strong>to</strong> establish many holiness camp meetings<br />

across the nation. Some adherents <strong>to</strong> the movement remained within their<br />

denominations; others founded new denominations, such as the Free Methodist<br />

Church, the Church of the Nazarene, and the Church of God (Anderson). Within a<br />

generation another movement, the Pentecostal movement was born, drawing heavily<br />

from the Holiness movement. Around the middle of the 20th century, the Conservative<br />

Holiness Movement, a conservative offshoot of the Holiness movement, was born. The<br />

Higher Life movement appeared in the British Isles during the mid-19th century.<br />

In the contemporary Holiness movement, the idea that holiness is relational is growing.<br />

In this thought, the core notion of holiness is love. Other notions of holiness, such as<br />

purity, being set apart, perfection, keeping rules, and <strong>to</strong>tal commitment, are seen as<br />

contribu<strong>to</strong>ry notions of holiness. These contribu<strong>to</strong>ry notions find their ultimate legitimacy<br />

when love is at their core (Thomas Jay Oord and Michael Lodahl).<br />

Commonly recognized outward expressions or "standards" of holiness among more<br />

fundamental adherents frequently include applications relative <strong>to</strong> dress, hair, and<br />

appearance: e.g., short hair on men, uncut hair on women, and prohibitions against<br />

shorts, pants on women, make-up and jewelry. Other common injunctions are against<br />

places of worldly amusement, mixed swimming, smoking, minced oaths, as well as the<br />

eschewing of television and radio.<br />

Islam<br />

Orthodoxy<br />

Among the names of God in the Qur'an is القدوس (Al-Quddus) : found in 59:23 and 62:1,<br />

the closest English translation is "holy" or "sacred". It shares the same triliteral Semitic<br />

root as the Hebrew kodesh (see below). Another use of the same root is found in the<br />

Arabic name for Jerusalem: al-Quds, "the Holy".<br />

The word حرام (ħarām), often translated as "prohibited" or "forbidden", is better<br />

unders<strong>to</strong>od as "sacred" or "sanctuary" in the context of places considered sacred in<br />

Islam, e. g.: the Masjid al-Haram, the Sacred Mosque in Mecca, constituting the<br />

immediate precincts of the Ka'aba; al-Haramain or "the (two) Sanctuaries", a reference<br />

<strong>to</strong> the twin holy cities of Mecca and Medina; and the Haram ash-Sharif or Noble<br />

Sanctuary, the precincts of the Dome of the Rock and al-Aqsa Mosque in Jerusalem.<br />

Judaism<br />

The Hebrew word ‏ׁש ‏,קֹדֶ‏ transliterated as qodesh, has been used in the Torah <strong>to</strong> mean<br />

set-apartness and separateness as well as holiness and sacredness. The Torah<br />

describes the Aaronite priests and the Levites as being selected by God <strong>to</strong> perform the<br />

Temple services; they, as well, are called "holy." Some consider that the Hebrew noun<br />

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for "holiness," kedushah (Hebrew: ‏,(קדושה from the adjective kodesh, "holy," has the<br />

connotation of "separateness".<br />

However, holiness is not a single state, but contains a broad spectrum. The Mishnah<br />

lists concentric circles of holiness surrounding the Temple in Jerusalem: Holy of Holies,<br />

Temple Sanctuary, Temple Vestibule, Court of Priests, Court of Israelites, Court of<br />

Women, Temple Mount, the walled city of Jerusalem, all the walled cities of Israel, and<br />

the borders of the Land of Israel. Distinctions are made as <strong>to</strong> who and what are<br />

permitted in each area.<br />

Likewise, the Jewish holidays and the Shabbat are considered <strong>to</strong> be holy in time; the<br />

Torah calls them "holy [days of] gathering". Work is not allowed on those days, and<br />

rabbinic tradition lists 39 categories of activity that are specifically prohibited.<br />

Beyond the intrinsically holy, objects can become sacred through consecration. Any<br />

personal possession may be dedicated <strong>to</strong> the Temple of God, after which its<br />

misappropriation is considered among the gravest of sins. The various sacrifices are<br />

holy. Those that may be eaten have very specific rules concerning who may eat which<br />

of their parts, and time limits on when the consumption must be completed. Most<br />

sacrifices contain a part <strong>to</strong> be consumed by the priests – a portion of the holy <strong>to</strong> be<br />

consumed by God's holy devotees.<br />

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The encounter with the holy is seen as eminently desirable, and at the same time fearful<br />

and awesome. For the strongest penalties are applied <strong>to</strong> one who transgresses in this<br />

area – one could in theory receive either the death penalty or the heavenly punishment<br />

of kareth, spiritual excision, for mis-stepping in his close approach <strong>to</strong> God's domain.<br />

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VI. Salvation<br />

‏,יָשַׁ‏ ע Hebrew: Salvation (Latin: salvatio; Ancient Greek: σωτηρία, translit. sōtēría;<br />

translit. yāšaʕ; Arabic: ‏,الخالص translit. al-ḵalaṣ) is being saved or protected from harm or<br />

being saved or delivered from a dire situation. In religion, salvation is saving of the soul<br />

from sin and its consequences.<br />

The academic study of salvation is called soteriology.<br />

Meaning<br />

In religion, salvation is the saving of the soul from sin and its consequences. It may also<br />

be called "deliverance" or "redemption" from sin and its effects. His<strong>to</strong>rically, salvation is<br />

considered <strong>to</strong> be caused either by the grace of a deity (i.e. unmerited and unearned); by<br />

the independent choices of a free will and personal effort (i.e. earned and/or merited); or<br />

by some combination of the two.<br />

Religions often emphasize the necessity of both personal effort—for example,<br />

repentance and asceticism—and divine action (e.g. grace).<br />

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Abrahamic Religions<br />

Judaism<br />

In contemporary Judaism, redemption (Hebrew ge'ulah), refers <strong>to</strong> God redeeming the<br />

people of Israel from their various exiles. This includes the final redemption from the<br />

present exile.<br />

Judaism holds that adherents do not need personal salvation as Christians believe.<br />

Jews do not subscribe <strong>to</strong> the doctrine of original sin. Instead, they place a high value on<br />

individual morality as defined in the law of God — embodied in what Jews know as the<br />

Torah or The Law, given <strong>to</strong> Moses by God on biblical Mount Sinai.<br />

In Judaism, salvation is closely related <strong>to</strong> the idea of redemption, a saving from the<br />

states or circumstances that destroy the value of human existence. God, as the<br />

universal spirit and Crea<strong>to</strong>r of the World, is the source of all salvation for humanity,<br />

provided an individual honours God by observing his precepts. So redemption or<br />

salvation depends on the individual. Judaism stresses that salvation cannot be obtained<br />

through anyone else or by just invoking a deity or believing in any outside power or<br />

influence.<br />

The Jewish concept of Messiah visualises the return of the prophet Elijah as the<br />

harbinger of one who will redeem the world from war and suffering, leading mankind <strong>to</strong><br />

universal brotherhood under the fatherhood of one God. The Messiah is not considered<br />

as a future divine or supernatural being but as a dominating human influence in an age<br />

of universal peace, characterised by the spiritual regeneration of humanity.<br />

In Judaism, salvation is open <strong>to</strong> all people and not limited <strong>to</strong> those of the Jewish faith;<br />

the only important consideration being that the people must observe and practise the<br />

ethical pattern of behaviour as summarised in the Ten Commandments. When Jews<br />

refer <strong>to</strong> themselves as the chosen people of God, they do not imply they have been<br />

chosen for special favours and privileges but rather they have taken it upon themselves<br />

<strong>to</strong> show <strong>to</strong> all peoples by precept and example the ethical way of life.<br />

When examining Jewish intellectual sources throughout his<strong>to</strong>ry, there is clearly a<br />

spectrum of opinions regarding death versus the afterlife. Possibly an oversimplification,<br />

one source says salvation can be achieved in the following manner: Live<br />

a holy and righteous life dedicated <strong>to</strong> Yahweh, the God of Creation. Fast, worship, and<br />

celebrate during the appropriate holidays. By origin and nature, Judaism is an ethnic<br />

religion. Therefore, salvation has been primarily conceived in terms of the destiny of<br />

Israel as the elect people of Yahweh (often referred <strong>to</strong> as “the Lord”), the God of Israel.<br />

In the biblical text of Psalms, there is a description of death, when people go in<strong>to</strong> the<br />

earth or the "realm of the dead" and cannot praise God. The first reference <strong>to</strong><br />

resurrection is collective in Ezekiel's vision of the dry bones, when all the Israelites in<br />

exile will be resurrected. There is a reference <strong>to</strong> individual resurrection in the Book of<br />

Daniel (165 BCE), the last book of the Hebrew Bible. It was not until the 2nd century<br />

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BCE that there arose a belief in an afterlife, in which the dead would be resurrected and<br />

undergo divine judgment. Before that time, the individual had <strong>to</strong> be content that his<br />

posterity continued within the holy nation.<br />

The salvation of the individual Jew was connected <strong>to</strong> the salvation of the entire people.<br />

This belief stemmed directly from the teachings of the Torah. In the Torah, God taught<br />

his people sanctification of the individual. However, he also expected them <strong>to</strong> function<br />

<strong>to</strong>gether (spiritually) and be accountable <strong>to</strong> one another. The concept of salvation was<br />

tied <strong>to</strong> that of res<strong>to</strong>ration for Israel.<br />

During the Second Temple Period, the Sadducees, High Priests, denied any particular<br />

existence of individuals after death because it wasn't written in the Torah, while the<br />

Pharisees, ances<strong>to</strong>rs of the rabbis, affirmed both bodily resurrection and immortality of<br />

the soul, most likely based on the influence of Hellenistic ideas about body and soul and<br />

the Pharisaic belief in the Oral Torah. The Pharisees maintained that after death, the<br />

soul is connected <strong>to</strong> God until the messianic era when it is rejoined with the body in the<br />

land of Israel at the time of resurrection.<br />

Christianity<br />

Christianity’s primary premise is that the incarnation and death of Jesus Christ formed<br />

the climax of a divine plan for humanity’s salvation. This plan was conceived by God<br />

consequent on the Fall of Adam, the progeni<strong>to</strong>r of the human race, and it would be<br />

completed at the Last Judgment, when the Second Coming of Christ would mark the<br />

catastrophic end of the world.<br />

For Christianity, salvation is only possible through Jesus Christ. Christians believe that<br />

Jesus' death on the cross was the once-for-all sacrifice that a<strong>to</strong>ned for the sin of<br />

humanity.<br />

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The Christian religion, though not the exclusive possessor of the idea of redemption,<br />

has given <strong>to</strong> it a special definiteness and a dominant position. Taken in its widest sense,<br />

as deliverance from dangers and ills in general, most religions teach some form of it. It<br />

assumes an important position, however, only when the ills in question form part of a<br />

great system against which human power is helpless.<br />

According <strong>to</strong> Christian belief, sin as the human predicament is considered <strong>to</strong> be<br />

universal. For example, in Romans 1:18-3:20 the Apostle Paul declared everyone <strong>to</strong> be<br />

under sin—Jew and Gentile alike. Salvation is made possible by the life, death, and<br />

resurrection of Jesus, which in the context of salvation is referred <strong>to</strong> as the "a<strong>to</strong>nement".<br />

Christian soteriology ranges from exclusive salvation <strong>to</strong> universal reconciliation<br />

concepts. While some of the differences are as widespread as Christianity itself, the<br />

overwhelming majority agrees that salvation is made possible by the work of Jesus<br />

Christ, the Son of God, dying on the cross.<br />

"At the heart of Christian faith is the reality and hope of salvation in Jesus Christ.<br />

Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The<br />

Christian tradition has always equated this salvation with the transcendent,<br />

escha<strong>to</strong>logical fulfillment of human existence in a life freed from sin, finitude, and<br />

mortality and united with the triune God. This is perhaps the non-negotiable item of<br />

Christian faith. What has been a matter of debate is the relation between salvation and<br />

our activities in the world."<br />

— Anselm Kyongsuk Min<br />

"The Bible presents salvation in the form of a s<strong>to</strong>ry that describes the outworking of<br />

God's eternal plan <strong>to</strong> deal with the problem of human sin. The s<strong>to</strong>ry is set against the<br />

background of the his<strong>to</strong>ry of God's people and reaches its climax in the person and<br />

work of Christ. The Old Testament part of the s<strong>to</strong>ry shows that people are sinners by<br />

nature, and describes a series of covenants by which God sets people free and makes<br />

promises <strong>to</strong> them. His plan includes the promise of blessing for all nations through<br />

Abraham and the redemption of Israel from every form of bondage. God showed his<br />

saving power throughout Israel's his<strong>to</strong>ry, but he also spoke about a Messianic figure<br />

who would save all people from the power, guilt, and penalty of sin. This role was<br />

fulfilled by Jesus, who will ultimately destroy all the devil's work, including suffering,<br />

pain, and death."<br />

— Macmillan Dictionary of the Bible.<br />

Variant views on salvation are among the main fault lines dividing the various Christian<br />

denominations, both between Roman Catholicism and Protestantism and within<br />

Protestantism, notably in the Calvinist–Arminian debate, and the fault lines include<br />

conflicting definitions of depravity, predestination, a<strong>to</strong>nement, but most pointedly<br />

justification.<br />

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Salvation is believed <strong>to</strong> be a process that begins when a person first becomes a<br />

Christian, continues through that person's life, and is completed when they stand before<br />

Christ in judgment. Therefore, according <strong>to</strong> Catholic apologist James Akin, the faithful<br />

Christian can say in faith and hope, "I have been saved; I am being saved; and I will be<br />

saved."<br />

Christian salvation concepts are varied and complicated by certain theological concepts,<br />

traditional beliefs, and dogmas. Scripture is subject <strong>to</strong> individual and ecclesiastical<br />

interpretations. While some of the differences are as widespread as Christianity itself,<br />

the overwhelming majority agrees that salvation is made possible by the work of Jesus<br />

Christ, the Son of God, dying on the cross.<br />

The purpose of salvation is debated, but in general most Christian theologians agree<br />

that God devised and implemented his plan of salvation because he loves them and<br />

regards human beings as his children. Since human existence on Earth is said <strong>to</strong> be<br />

"given <strong>to</strong> sin", salvation also has connotations that deal with the liberation of human<br />

beings from sin, and the suffering associated with the punishment of sin—i.e., "the<br />

wages of sin are death."<br />

Christians believe that salvation depends on the grace of God. Stagg writes that a fact<br />

assumed throughout the Bible is that humanity is in, "serious trouble from which we<br />

need deliverance…. The fact of sin as the human predicament is implied in the mission<br />

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of Jesus, and it is explicitly affirmed in that connection". By its nature, salvation must<br />

answer <strong>to</strong> the plight of humankind as it actually is. Each individual's plight as sinner is<br />

the result of a fatal choice involving the whole person in bondage, guilt, estrangement,<br />

and death. Therefore, salvation must be concerned with the <strong>to</strong>tal person. "It must offer<br />

redemption from bondage, forgiveness for guilt, reconciliation for estrangement, renewal<br />

for the marred image of God".<br />

Mormonism<br />

According <strong>to</strong> doctrine of the Latter Day Saint movement, the plan of salvation is a plan<br />

that God created <strong>to</strong> save, redeem, and exalt humankind. The elements of this plan are<br />

drawn from various sources, including the Bible, Book of Mormon, Doctrine &<br />

Covenants, Pearl of Great Price, and numerous statements made by the leadership of<br />

The Church of Jesus Christ of Latter-day Saints (LDS Church). The first appearance of<br />

the graphical representation of the plan of salvation is in the 1952 missionary manual<br />

entitled A Systematic Program for Teaching the Gospel.<br />

Islam<br />

In Islam, salvation refers <strong>to</strong> the eventual entrance <strong>to</strong> heaven. Islam teaches that people<br />

who die disbelieving in God do not receive salvation. It also teaches that non-Muslims<br />

who die believing in the God but disbelieving in his message (Islam), are left <strong>to</strong> his will.<br />

Those who die believing in the One God and his message (Islam) receive salvation.<br />

Narrated Anas that Muhammad said,<br />

Whoever said "None has the right <strong>to</strong> be worshipped but Allah" and has in his heart good<br />

(faith) equal <strong>to</strong> the weight of a barley grain will be taken out of Hell. And whoever said,<br />

"None has the right <strong>to</strong> be worshipped but Allah" and has in his heart good (faith) equal<br />

<strong>to</strong> the weight of a wheat grain will be taken out of Hell. And whoever said, "None has the<br />

right <strong>to</strong> be worshipped but Allah" and has in his heart good (faith) equal <strong>to</strong> the weight of<br />

an a<strong>to</strong>m will be taken out of Hell.<br />

— Muhammad Sahih al-Bukhari, 1:2:43<br />

Islam teaches that all who enter in<strong>to</strong> Islam must remain so in order <strong>to</strong> receive salvation.<br />

"If anyone desires a religion other than Islam (submission <strong>to</strong> Allah), never will it be<br />

accepted of him; and in the Hereafter He will be in the ranks of those who have lost (all<br />

spiritual good)."<br />

— Quran, sura 3 (Al Imran), ayat 85<br />

For those who have not been granted Islam or <strong>to</strong> whom the message has not been<br />

brought;<br />

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Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the<br />

Sabians and the Christians,- any who believe in Allah and the Last Day, and work<br />

righteousness,- on them shall be no fear, nor shall they grieve."<br />

Tawhid<br />

Belief in the “One God”, also known as the Tawhid ( حيدْ‏ ‏(التَوْ‏ in Arabic, consists of two<br />

parts (or principles):<br />

1. Tawḥīdu r-Rubūbiyya ( بوبِيَّة تَوْ‏ حيد ‏:(الر Believing in the attributes of God and<br />

attributing them <strong>to</strong> no other but God. Such attributes include Creation, having no<br />

beginning, and having no end. These attributes are what make a God. Islam also<br />

teaches 99 names for God, and each of these names defines one attribute. One<br />

breaks this principle, for example, by believing in an Idol as an intercessor <strong>to</strong><br />

God. The idol, in this case, is thought of having powers that only God should<br />

have, thereby breaking this part of Tawheed. No intercession is required <strong>to</strong><br />

communicate with, or worship, God.<br />

2. Tawḥīdu l-'ulūhiyya ( لوهيَّة تَوْ‏ حيد ‏:(األ Directing worship, prayer, or deed <strong>to</strong> God, and<br />

God only. For example, worshiping an idol or any saint or prophet is also<br />

considered Shirk, though prophets and saints may be asked for guidance or <strong>to</strong><br />

pray for them.<br />

Sin and repentance<br />

Islam also stresses that in order <strong>to</strong> gain salvation, one must also avoid sinning along<br />

with performing good deeds. Islam acknowledges the inclination of humanity <strong>to</strong>wards<br />

sin. Therefore, Muslims are constantly commanded <strong>to</strong> seek God's forgiveness and<br />

repent. Islam teaches that no one can gain salvation simply by virtue of their belief or<br />

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deeds, instead it is the Mercy of God, which merits them salvation. However, this<br />

repentance must not be used <strong>to</strong> sin any further. Islam teaches that God is Merciful.<br />

Allah accepts the repentance of those who do evil in ignorance and repent soon<br />

afterwards; <strong>to</strong> them will Allah turn in mercy: For Allah is full of knowledge and wisdom.<br />

Of no effect is the repentance of those who continue <strong>to</strong> do evil, until death faces one of<br />

them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith:<br />

for them have We prepared a punishment most grievous.<br />

— Qur'an, sura 4 (An-Nisa), ayat 17<br />

Allah forgiveth not that partners should be set up with Him; but He forgiveth anything<br />

else, <strong>to</strong> whom He pleaseth; <strong>to</strong> set up partners with Allah is <strong>to</strong> devise a sin Most heinous<br />

indeed.<br />

— Qur'an, sura 4 (An-Nisa), ayat 48<br />

Islam describes a true believer <strong>to</strong> have Love of God and Fear of God. Islam also<br />

teaches that every person is responsible for their own sins. The Quran states;<br />

If ye reject (Allah), Truly Allah hath no need of you; but He liketh not ingratitude from His<br />

servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the<br />

burden of another. In the end, <strong>to</strong> your Lord is your Return, when He will tell you the truth<br />

of all that ye did (in this life). for He knoweth well all that is in (men's) hearts.<br />

— Qur'an, sura 39 (Az-Zumar), ayat 7<br />

Al-Agharr al-Muzani, a companion of Mohammad, reported that Ibn 'Umar stated <strong>to</strong> him<br />

that Mohammad said,<br />

O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred<br />

times a day.<br />

— Prophet Mohammad Sahih Muslim, 35:6523<br />

Sin in Islam is not a state, but an action (a bad deed); Islam teaches that a child is born<br />

sinless, regardless of the belief of his parents, dies a Muslim; he enters heaven, and<br />

does not enter hell. Sahih al-Bukhari, 2:23:467<br />

Narrated Aisha, that Mohammad said, "Do good deeds properly, sincerely and<br />

moderately, and receive good news because one's good deeds will not make him enter<br />

Paradise."<br />

They asked, "Even you, O Allah's Apostle?" He said, "Even I, unless and until Allah<br />

bes<strong>to</strong>ws His pardon and Mercy on me." Sahih al-Bukhari, 8:76:474<br />

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Five Pillars<br />

There are acts of worship that Islam teaches <strong>to</strong> be manda<strong>to</strong>ry. Islam is built on five<br />

principles. Narrated Ibn 'Umar that Muhammad said,<br />

Islam is based on (the following) five (principles):<br />

1. To testify that none has the right <strong>to</strong> be worshipped but Allah and Muhammad is<br />

Allah's Apostle.<br />

2. To offer the compulsory prayers dutifully and perfectly.<br />

3. To pay Zakat <strong>to</strong> poor and needy (i.e. obliga<strong>to</strong>ry charity of 2.5% annually of<br />

surplus wealth).<br />

4. To perform Hajj. (i.e. Pilgrimage <strong>to</strong> Mecca)<br />

5. To observe fast during the month of Ramadhan. Sahih al-Bukhari, 1:2:7<br />

Not performing the manda<strong>to</strong>ry acts of worship may deprive Muslims of the chance of<br />

salvation.<br />

Indian Religions<br />

Hinduism, Buddhism, Jainism and Sikhism share certain key concepts, which are<br />

interpreted differently by different groups and individuals. In these religions one is not<br />

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liberated from sin and its consequences, but from the saṃsāra (cycle of rebirth)<br />

perpetuated by passions and delusions and its resulting karma. They differ however on<br />

the exact nature of this liberation. Salvation is called moksha or mukti which mean<br />

liberation and release respectively. This state and the conditions considered necessary<br />

for its realization is described in early texts of Indian religion such as the Upanishads<br />

and the Pāli Canon, and later texts such the Yoga Sutras of Patanjali and the Vedanta<br />

tradition. Moksha can be attained by sādhanā, literally "means of accomplishing<br />

something". It includes a variety of disciplines, such as yoga and meditation.<br />

Nirvana is the profound peace of mind that is acquired with moksha (liberation). In<br />

Buddhism and Jainism, it is the state of being free from suffering. In Hindu philosophy, it<br />

is union with the Brahman (Supreme Being). The word literally means "blown out" (as in<br />

a candle) and refers, in the Buddhist context, <strong>to</strong> the blowing out of the fires of desire,<br />

aversion, and delusion, and the imperturbable stillness of mind acquired thereafter.<br />

In Theravada Buddhism the emphasis is on one's own liberation from samsara. The<br />

Mahayana traditions emphasize the bodhisattva path, in which "each Buddha and<br />

Bodhisattva is a redeemer", assisting the Buddhist in seeking <strong>to</strong> achieve the redemptive<br />

state. The assistance rendered is a form of self-sacrifice on the part of the teachers,<br />

who would presumably be able <strong>to</strong> achieve <strong>to</strong>tal detachment from worldly concerns, but<br />

have instead chosen <strong>to</strong> remain engaged in the material world <strong>to</strong> the degree that this is<br />

necessary <strong>to</strong> assist others in achieving such detachment.<br />

Jainism<br />

In Jainism, salvation, moksa and nirvana are one and the same. When a soul (atman)<br />

achieves moksa, it is released from the cycle of births and deaths, and achieves its pure<br />

self. It then becomes a siddha (literally means one who has accomplished his ultimate<br />

objective). Attaining Moksa requires annihilation of all karmas, good and bad, because if<br />

karma is left, it must bear fruit.<br />

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VII. Sanctification<br />

Sanctification is the act or process of acquiring sanctity, of being made or<br />

becoming holy. It is a gift given through the power of God <strong>to</strong> a person or thing which is<br />

then considered sacred or set apart in an official capacity within the religion. In general<br />

anything from a temple, <strong>to</strong> vessels, <strong>to</strong> days of the week, <strong>to</strong> a human believer who<br />

willingly accepts this gift can be sanctified.<br />

To sanctify is <strong>to</strong> literally "set apart for particular use in a special purpose or work and <strong>to</strong><br />

make holy or sacred." Etymologically, "sanctify" derives from the Latin verb sanctificare<br />

which in turn derives from sanctus "holy" and facere "<strong>to</strong> make".<br />

Christianity<br />

In the various branches of Christianity sanctification usually refers <strong>to</strong> a person becoming<br />

holy, with the details differing in different branches.<br />

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Anglicanism<br />

A 2002 Anglican publishing house book states that “there is no explicit teaching on<br />

sanctification in the Anglican formularies”. A glossary of the Episcopal Church (USA)<br />

gives some teaching: “Anglican formularies have tended <strong>to</strong> speak of sanctification as<br />

the process of God's work within us by means of which we grow in<strong>to</strong> the fullness of the<br />

redeemed life.” Outside official formularies sanctification has been an issue in the<br />

Anglican Communion since its inception.<br />

The 16th century Anglican Theologian Richard Hooker (1554-1600) distinguished<br />

between the “righteousness of justification” that is imputed by God and the<br />

“righteousness of sanctification” that comprises the works one does as an “inevitable”<br />

result of being justified.<br />

Jeremy Taylor (1613-1667) argued that justification and sanctification cannot be<br />

separated; they are “two steps in a long process”.<br />

A 19th century Church of England work agreed with Jeremy Taylor that justification and<br />

sanctification are “inseparable”. However, they are not the same thing. Justification is<br />

“found in Christ’s work alone”. “Sanctification is the work of the Holy Spirit in us, and is a<br />

progressive work.”<br />

Calvinism<br />

Calvinist and Evangelical theologians interpret sanctification as the process of being<br />

made holy only through the merits and justification of Jesus Christ through the work of<br />

the Holy Spirit that are then reflected in man. Sanctification cannot be attained by any<br />

works-based process, but only through the works and power of the divine. When a man<br />

is unregenerate, it is his essence that sins and does evil. But when a man is justified<br />

through Christ, it is no longer the man (in his essence) that sins, but the man is acting<br />

outside of his character. In other words, the man is not being himself, he is not being<br />

true <strong>to</strong> who he is.<br />

Eastern Orthodoxy<br />

Orthodox Christianity teaches the doctrine of theosis, whereby humans take on divine<br />

properties. A key scripture supporting this is 2 Peter 1:4. In the 4th century, Athanasius<br />

taught that God became Man that Man might become God. Essentially, Man does not<br />

become divine, but in Christ can partake of divine nature. This Church's version of<br />

salvation res<strong>to</strong>res God's image in man. One such theme is release from mortality<br />

caused by desires of the world.<br />

Lutheranism<br />

Martin Luther, the founder of Lutheranism, taught in his Large Catechism that<br />

Sanctification is only caused by the Holy Spirit through the powerful Word of God. The<br />

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Holy Spirit uses churches <strong>to</strong> gather Christians <strong>to</strong>gether for the teaching and preaching<br />

of the Word of God.<br />

Sanctification is the Holy Spirit's work of making us holy. When the Holy Spirit creates<br />

faith in us, he renews in us the image of God so that through his power we produce<br />

good works. These good works are not meri<strong>to</strong>rious but show the faith in our hearts<br />

(Ephesians 2:8-10, James 2:18). Sanctification flows from justification. It is an on-going<br />

process which will not be complete or reach perfection in this life.<br />

Pietistic Lutheranism heavily emphasizes the "biblical divine commands of believers <strong>to</strong><br />

live a holy life and <strong>to</strong> strive for holy living, or sanctification."<br />

Methodist<br />

In Wesleyan-Arminian theology, which is upheld by the Methodist Church as well as by<br />

Holiness Churches, "sanctification, the beginning of holiness, begins at the new birth".<br />

With the Grace of God, Methodists "do works of piety and mercy, and these works<br />

reflect the power of sanctification". Examples of these means of grace (works of piety<br />

and works of mercy) that aid with sanctification include frequent reception of the<br />

sacrament of Holy Communion (work of piety), and visiting the sick and those in prison<br />

(work of mercy). Wesleyan covenant theology also emphasizes that an important aspect<br />

of sanctification is the keeping of the moral law contained in the Ten Commandments.<br />

As such, in "sanctification one grows <strong>to</strong> be more like Christ." This process of<br />

sanctification that begins at the new birth (first work of grace) has its goal as Christian<br />

perfection, also known as entire sanctification (second work of grace), which John<br />

Wesley, the progeni<strong>to</strong>r of the Methodist faith, described as a heart "habitually filled with<br />

the love of God and neighbor" and as "having the mind of Christ and walking as he<br />

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walked". This is the doctrine that by the power of God's sanctifying grace and attention<br />

upon the means of grace may cleanse a Christian of the corrupting influence of original<br />

sin in this life. It is expounded upon in the Methodist Articles of Religion:<br />

Sanctification is that renewal of our fallen nature by the Holy Ghost, received through<br />

faith in Jesus Christ, whose blood of a<strong>to</strong>nement cleanseth from all sin; whereby we are<br />

not only delivered from the guilt of sin, but are washed from its pollution, saved from its<br />

power, and are enabled, through grace, <strong>to</strong> love God with all our hearts and <strong>to</strong> walk in his<br />

holy commandments blameless.<br />

Justification is seen as an initial step of acknowledging God's holiness, with<br />

sanctification as, through the grace and power of God, entering in<strong>to</strong> it. A key scripture is<br />

Hebrews 12:14: "Follow after...holiness, without which no one shall see the Lord." The<br />

Wesleyan Church (formerly known as the Wesleyan Methodist Church) states that<br />

sanctification has three components—initial, progressive, and entire:<br />

We believe that sanctification is that work of the Holy Spirit by which the child of God is<br />

separated from sin un<strong>to</strong> God and is enabled <strong>to</strong> love God with all the heart and <strong>to</strong> walk in<br />

all His holy commandments blameless. Sanctification is initiated at the moment of<br />

justification and regeneration. From that moment there is a gradual or progressive<br />

sanctification as the believer walks with God and daily grows in grace and in a more<br />

perfect obedience <strong>to</strong> God. This prepares for the crisis of entire sanctification which is<br />

wrought instantaneously when believers present themselves as living sacrifices, holy<br />

and acceptable <strong>to</strong> God, through faith in Jesus Christ, being effected by the baptism with<br />

the Holy Spirit who cleanses the heart from all inbred sin. The crisis of entire<br />

sanctification perfects the believer in love and empowers that person for effective<br />

service. It is followed by lifelong growth in grace and the knowledge of our Lord and<br />

Savior, Jesus Christ. The life of holiness continues through faith in the sanctifying blood<br />

of Christ and evidences itself by loving obedience <strong>to</strong> God’s revealed will.<br />

John Wesley taught that outward holiness in the form of "right words and right actions"<br />

should reflect the inner transformation experienced through the second work of grace.<br />

Roman Catholicism<br />

The Catholic Church upholds the doctrine of sanctification, teaching that:<br />

Sanctifying grace is that grace which confers on our souls a new life, that is, sharing in<br />

the life of God. Our reconciliation with God, which the redemption of Christ has merited<br />

for us, finds its accomplishments in sanctifying grace. Through this most precious gift we<br />

participate in the divine life; we have the right <strong>to</strong> be called children of God. This grace is<br />

the source of all our supernatural merits and bes<strong>to</strong>ws upon us the right of eternal glory.<br />

According <strong>to</strong> the Catholic Encyclopedia "sanctity" differs for God, individual, and<br />

corporate body. For God, it is God's unique absolute moral perfection. For the<br />

individual, it is a close union with God and the resulting moral perfection. It is essentially<br />

of God, by a divine gift. For a society, it is the ability <strong>to</strong> produce and secure holiness in<br />

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its members, who display a real, not merely nominal, holiness. The Church's holiness is<br />

beyond human power, beyond natural power.<br />

Sanctity is regulated by established conventional standards.<br />

Other Christian Denominations and Movements<br />

Beliefs about sanctification vary amongst the Christian denominations and movements,<br />

influenced by various Christian movements. These beliefs differ from each other on:<br />

whether sanctification is a definitive experience or process, when the<br />

process/experience takes place, and if entire sanctification is possible in this life.<br />

Influenced by the Holiness movement some Pentecostal churches, such as the Church<br />

of God in Christ and the Apos<strong>to</strong>lic Faith Church, believe that sanctification is a definitive<br />

act of God's grace and spiritual experience whereby we are made holy subsequent <strong>to</strong><br />

salvation and prior <strong>to</strong> the baptism of the Holy Spirit. Reformed Churches are amongst<br />

denominations that teach about definitive sanctification at the time of conversion, and<br />

believers are required <strong>to</strong> "do good works" which are "… all sanctified by (God’s) grace".<br />

Similarly, non-Wesleyan Pentecostals such as Assemblies of God teach about definitive<br />

sanctification at the time of conversion and progressive sanctification after conversion.<br />

Converted believers are expected <strong>to</strong> "make every effort <strong>to</strong> live a holy life… Even though<br />

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Christians may not attain absolute perfection in this life." The event of entire<br />

sanctification occurs when Christ comes back and gives us glorified bodies.<br />

Higher Life movement and Brunstad Christian Church believe that sinless perfection is<br />

attainable in Christian life. Higher Life movement teaches that even though believers<br />

still have an inclination <strong>to</strong> sin after conversion, they must constantly rely on the Holy<br />

Spirit <strong>to</strong> struggle against this tendency, and therefore can attain sinless perfection in this<br />

life. Further, the movement proclaims that "the secret of complete vic<strong>to</strong>ry is faith: simply<br />

believing that Jesus has done and is doing all". On the contrary, Brunstad Christian<br />

Church teaches that because Jesus, as a man, was tempted in all points as other<br />

human beings, yet never committed sin, he opened a way back <strong>to</strong> God, and therefore<br />

those who want <strong>to</strong> be disciples can follow on that same way. They proclaim that this<br />

means a Christian does not only receive the forgiveness of sins, but can also conquer<br />

all sinful tendencies in their own human nature.<br />

Church of Jesus Christ of Latter-day Saints<br />

In the Church of Jesus Christ of Latter-day Saints (LDS Church) sanctification is a<br />

process and gift from God which makes every willing member holy, according <strong>to</strong> their<br />

repentance and righteous efforts, through the Savior Jesus Christ's matchless grace. To<br />

become Sanctified, or Holy, one must do all that he can <strong>to</strong> live as Christ lived, according<br />

<strong>to</strong> the teachings of Christ. One must strive <strong>to</strong> live a holy life <strong>to</strong> truly be considered Holy.<br />

In the scriptural canon of the LDS Church, one reference <strong>to</strong> sanctification appears in<br />

Helaman 3:35, in the Book of Mormon:<br />

Nevertheless they did fast and pray oft, and did wax stronger and stronger in their<br />

humility, and firmer and firmer in the faith of Christ, un<strong>to</strong> the filling their souls with joy<br />

and consolation, yea, even <strong>to</strong> the purifying and the sanctification of their hearts, which<br />

sanctification cometh because of their yielding their hearts un<strong>to</strong> God.<br />

Dallin H. Oaks, an LDS General authority and member of the Quorum of the Twelve<br />

Apostles has written <strong>to</strong> expand on the meaning of sanctity.<br />

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VIII. The Sermon on The Mount<br />

According <strong>to</strong> Matthew<br />

The Sermon on the Mount (anglicized from the Matthean Vulgate Latin section<br />

title: Sermo in monte) is a collection of sayings and teachings of Jesus Christ, which<br />

emphasizes his moral teaching found in the Gospel of Matthew (chapters 5, 6, and 7). It<br />

is the first of the Five Discourses of Matthew and takes place relatively early in the<br />

Ministry of Jesus after he has been baptized by John the Baptist, had fasted and<br />

contemplated in the desert, and began <strong>to</strong> preach in Galilee.<br />

The Sermon is the longest continuous discourse of Jesus found in the New Testament,<br />

and has been one of the most widely quoted elements of the Canonical Gospels. [3] It<br />

includes some of the best known teachings of Jesus, such as the Beatitudes, and the<br />

widely recited Lord's Prayer. The Sermon on the Mount is generally considered <strong>to</strong><br />

contain the central tenets of Christian discipleship.<br />

Background and Setting<br />

The Sermon on the Mount is Jesus' longest speech and teaching in the New Testament,<br />

and occupies chapters 5, 6 and 7 of the Gospel of Matthew. The Sermon has been one<br />

of the most widely quoted elements of the Canonical Gospels.<br />

This is the first of the Five Discourses of Matthew, the other four being Matthew 10,<br />

Matthew 13 (1–53), Matthew 18 and the Olivet discourse in Matthew 24.<br />

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The Sermon is set early in the Ministry of Jesus, after he has been baptized by John the<br />

Baptist in chapter 3 of Matthew's Gospel, gathered his first disciples in chapter 4, and<br />

had returned from a long fast and contemplation in the Judaean Desert where he had<br />

been tempted by Satan <strong>to</strong> renounce his spiritual mission and gain worldly riches.<br />

Before this episode, Jesus had been "all about Galilee" preaching, as in Matthew 4:23,<br />

and "great crowds followed him" from all around the area. The setting for the sermon is<br />

given in Matthew 5:1-2.<br />

Jesus sees the multitudes, goes up in<strong>to</strong> the mountain, is followed by his disciples, and<br />

begins <strong>to</strong> preach. The Sermon is brought <strong>to</strong> its close by Matthew 8:1, which reports that<br />

Jesus "came down from the mountain followed by great multitudes".<br />

Components<br />

While the issue of the exact theological structure and composition of the Sermon on the<br />

Mount is subject <strong>to</strong> debate among scholars, specific components within it, each<br />

associated with particular teachings, can be identified.<br />

Matthew 5:3–12 discusses the Beatitudes. These describe the character of the people<br />

of the Kingdom of Heaven, expressed as "blessings". The Greek word most versions of<br />

the Gospel render as "blessed," can also be translated "happy". (See Matthew 5:3–12 of<br />

Young's Literal Translation for an example.) In Matthew, there are eight (or nine)<br />

blessings, while in Luke there are four, followed by four woes.<br />

In almost all cases the phrases used in the Beatitudes are familiar from an Old<br />

Testament context, but in the sermon Jesus gives them new meaning. Together, the<br />

Beatitudes present a new set of ideals that focus on love and humility rather than force<br />

and exaction; they echo the highest ideals of Jesus' teachings on spirituality and<br />

compassion.<br />

In Christian teachings, the Works of Mercy, which have corporal and spiritual<br />

components, have resonated with the theme of the Beatitude for mercy. These<br />

teachings emphasize that these acts of mercy provide both temporal and spiritual<br />

benefits.<br />

Matthew 5:13–16 presents the metaphors of salt and light. This completes the profile of<br />

God's people presented in the beatitudes, and acts as the introduction <strong>to</strong> the next<br />

section.<br />

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There are two parts in this section, using the terms "salt of the earth" and Light of the<br />

World <strong>to</strong> refer <strong>to</strong> the disciples – implying their value. Elsewhere, in John 8:12, Jesus<br />

applies Light of the World <strong>to</strong> himself.<br />

Jesus preaches about hell and what hell is like: "But I say un<strong>to</strong> you, That whosoever is<br />

angry with his brother without a cause shall be in danger of the judgment: and<br />

whosoever shall say <strong>to</strong> his brother "Raca (fool)" shall be in danger of the council: but<br />

whosoever shall say, Thou fool, shall be in danger of hell fire." Matthew 5:22 KJV<br />

The longest discourse in the Sermon is<br />

Matthew 5:17–48, traditionally referred <strong>to</strong><br />

as the Antitheses or Matthew's<br />

Antitheses though Gundry disputes that<br />

title. In the discourse, Jesus fulfills and<br />

reinterprets the Old Covenant and in<br />

particular its Ten Commandments,<br />

contrasting with what "you have heard"<br />

from others. For example, he advises<br />

turning the other cheek, and <strong>to</strong> love your<br />

enemies, in contrast <strong>to</strong> taking an eye for<br />

an eye. According <strong>to</strong> most interpretations<br />

of Matthew 5:17, 18, 19, and 20, and<br />

most Christian views of the Old<br />

Covenant, these new interpretations of<br />

the Law and Prophets are not opposed <strong>to</strong><br />

the Old Testament, which was the<br />

position of Marcion, but form Jesus' new<br />

teachings which bring about salvation,<br />

and hence must be adhered <strong>to</strong>, as<br />

emphasized in Matthew 7:24–27 <strong>to</strong>wards<br />

the end of the sermon.<br />

In Matthew 6 Jesus condemns doing<br />

what would normally be "good works"<br />

simply for recognition and not from the<br />

heart, such as those of alms (6:1–4),<br />

prayer (6:5–15), and fasting (6:16–18).<br />

The discourse goes on <strong>to</strong> condemn the<br />

superficiality of materialism and call the<br />

disciples not <strong>to</strong> worry about material<br />

needs, but <strong>to</strong> "seek" God's kingdom first. Within the discourse on ostentation, Matthew<br />

presents an example of correct prayer. Luke places this in a different context. The<br />

Lord's prayer (6:9–13) contains parallels <strong>to</strong> 1 Chronicles 29:10–18.<br />

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The first part of Matthew 7, i.e. Matthew 7:1–6 deals with judging. Jesus condemns<br />

those who judge others before first judging themselves: "Judge not, that ye be not<br />

judged."<br />

In the last part in Matthew 7:7–29 Jesus concludes the sermon by warning against false<br />

prophets.<br />

Teachings and Theology<br />

The teachings of the Sermon on the Mount have been a key element of Christian ethics,<br />

and for centuries the sermon has acted as a fundamental recipe for the conduct of the<br />

followers of Jesus. Various religious and moral thinkers (e.g. Tols<strong>to</strong>y and Gandhi) have<br />

admired its message, and it has been one of the main sources of Christian pacifism.<br />

In the 5th century, Saint Augustine began his book Our Lord's Sermon on the Mount by<br />

stating:<br />

If any one will piously and soberly consider the sermon which our Lord Jesus Christ<br />

spoke on the mount, as we read it in the Gospel according <strong>to</strong> Matthew, I think that he will<br />

find in it, so far as regards the highest morals, a perfect standard of the Christian life<br />

The last verse of chapter 5 of Matthew (5:48) is a focal point of the sermon that<br />

summarizes its teachings by advising the disciples <strong>to</strong> seek perfection." The Greek word<br />

telios used <strong>to</strong> refer <strong>to</strong> perfection also implies an end, or destination, advising the<br />

disciples <strong>to</strong> seek the path <strong>to</strong>wards perfection and the Kingdom of God. It teaches that<br />

God's children are those who act like God.<br />

The teachings of the sermon are often referred <strong>to</strong> as the Ethics of the Kingdom: they<br />

place a high level of emphasis on "purity of the heart" and embody the basic standard of<br />

Christian righteousness.<br />

Theological Structure<br />

The issue of the theological structure and composition of the Sermon on the Mount<br />

remains unresolved. One group of theologians ranging from Saint Augustine in the 5th<br />

century <strong>to</strong> Michael Goulder in the 20th century, see the Beatitudes as the central<br />

element of the Sermon.<br />

Others such as Bornkamm see the Sermon arranged around the Lord's prayer, while<br />

Daniel Patte, closely followed by Ulrich Luz, see a chiastic structure in the sermon. Dale<br />

Allison and Glen Stassen have proposed a structure based on triads. Jack Kingsbury<br />

and Hans Dieter Betz see the sermon as composed of theological themes, e.g.<br />

righteousness or way of life.<br />

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Analysis and Interpretation<br />

Interpretations<br />

The high ethical standards of the sermon have been interpreted in a wide variety of<br />

ways by different Christian groups and Craig S. Keener states that at least 36 different<br />

interpretations regarding the message of the Sermon exist, which he divides in<strong>to</strong> 8<br />

categories of views:<br />

1. The predominant<br />

medieval view, "reserving<br />

a higher ethic for clergy,<br />

especially in monastic<br />

orders"<br />

2. Luther's view that it<br />

represents an impossible<br />

demand like the Law of<br />

Moses<br />

3. The Anabaptist literal<br />

view which directly<br />

applies the teachings<br />

4. The Social Gospel view<br />

5. The Christian<br />

existentialism view<br />

6. Schweitzer's view of an<br />

imminent escha<strong>to</strong>logy<br />

referring <strong>to</strong> an interim<br />

ethic<br />

7. Dispensational<br />

escha<strong>to</strong>logy which refers<br />

<strong>to</strong> a future Kingdom of<br />

God<br />

8. Inaugurated escha<strong>to</strong>logy<br />

in which the Sermon's<br />

ethics remain a goal <strong>to</strong> be<br />

approached, yet realized<br />

later<br />

Anabaptist groups would hold the Sermon on the Mount <strong>to</strong> be the primary section of the<br />

Gospels that gives direction <strong>to</strong> how a Christian should live. For example, Matthew 6:24<br />

says "No man can serve two masters: for either he will hate the one, and love the other;<br />

or else he will hold <strong>to</strong> the one, and despise the other.<br />

Ye cannot serve God and mammon." For this reason, certain Anabaptist groups such as<br />

the Bruderhof and Hutterites share all their possessions.<br />

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Comparison with the Sermon on the Plain<br />

While Matthew groups Jesus' teachings in<strong>to</strong> sets of similar material, the same material<br />

is scattered when found in Luke. The Sermon on the Mount may be compared with the<br />

similar but more succinct Sermon on the Plain as recounted by the Gospel of Luke<br />

(6:17–49), which occurs at the same moment in Luke's narrative, and also features<br />

Jesus heading up a mountain, but giving the sermon on the way down at a level spot.<br />

Some scholars believe that they are the same sermon, while others hold that Jesus<br />

frequently preached similar themes in different places.<br />

Modern Parallels with Buddhist teachings<br />

Although modern parallels between the teachings of Jesus and Buddhist philosophy<br />

(concerning both the principle of dependent origination and the concept of no-self as a<br />

basis for morality) have been drawn (by the 14th Dalai Lama for example), these<br />

comparisons emerged after missionary contacts in the 19th century, and there is no<br />

his<strong>to</strong>rically reliable evidence of contacts between Buddhism and Jesus during his life.<br />

Modern scholarship has almost unanimously agreed that claims of the travels of Jesus<br />

<strong>to</strong> Tibet, Kashmir or India (see Unknown years of Jesus) and the influence of Buddhism<br />

on his teachings are without his<strong>to</strong>rical basis. The similarities between the teachings of<br />

Buddha and Jesus have been noted. On this subject, Bible scholar Marcus Borg and<br />

Buddhist Jack Kornfield collaborated on a book, Jesus and Buddha: The Parallel<br />

Sayings'.'<br />

According <strong>to</strong> the Perennial Philosophy<br />

According <strong>to</strong> perennialist author Frithjof Schuon, the message of the Sermon is a<br />

perfect synthesis of the whole Christian tradition. The text has the largest number of<br />

perennial and universal doctrines, and spiritual advice of all Scripture. Much of what<br />

Bible readers remember from Scripture derives from the Sermon.<br />

Source of spiritual and moral instructions, the Sermon on the Mount is regarded by the<br />

Perennial Philosophy "as the quintessence itself of religion". Perennialism considers the<br />

injunctions of the Sermon on the Mount as belonging <strong>to</strong> the esoteric dimension of<br />

Christianity.<br />

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IX. The Sermon on The Plain<br />

According <strong>to</strong> Luke<br />

In Christianity, the Sermon on the Plain refers <strong>to</strong> a set of teachings by Jesus in the<br />

Gospel of Luke, in 6:17–49. This sermon may be compared <strong>to</strong> the longer Sermon on the<br />

Mount in the Gospel of Matthew.<br />

Luke 6:12–20a details the events leading <strong>to</strong> the sermon. In it, Jesus spent the night on a<br />

mountain praying <strong>to</strong> God. Two days later, he gathered his disciples and selected 12 of<br />

them, whom he named Apostles. On the way down from the mountain, he s<strong>to</strong>od at "a<br />

level place" (ἐπὶ τόπου πεδινοῦ, epi <strong>to</strong>pou pedinou) where a throng of people had<br />

gathered. After curing those with "unclean spirits" (see also demonic possession), Jesus<br />

began what is now called the Sermon on the Plain.<br />

Notable messages in the Sermon include:<br />

The beatitudes and woes (6:20–26)<br />

Love your enemies and turn the other cheek (6:27–36)<br />

Treat others the way you want <strong>to</strong> be treated (6:31)<br />

<br />

Don't judge and you won't be judged, don't condemn and you won't be<br />

condemned, forgive and you will be forgiven, give and you will receive (6:37–38)<br />

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Can the blind lead the blind? Disciples are not above their teacher (6:39-40a)<br />

Remove the log from your own eye before attending <strong>to</strong> the splinter in your<br />

friend's (40b-42)<br />

A good tree does not produce bad fruit and a bad tree cannot produce good fruit,<br />

each tree is known by its fruit (43–45)<br />

Why do you call me Lord, Lord yet not do what I command? (46)<br />

<br />

Whoever follows these words of mine builds on rock and will survive, whoever<br />

does not builds on sand and will be destroyed (47–49)<br />

In Luke 7:1 after Jesus had said everything he had <strong>to</strong> say <strong>to</strong> the crowd, he went <strong>to</strong><br />

Capernaum, which in Lukan chronology he had not visited since Luke 4:31.<br />

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X. References<br />

1. https://en.wikipedia.org/wiki/<strong>Righteousness</strong><br />

2. https://en.wikipedia.org/wiki/Christian_perfection<br />

3. https://en.wikipedia.org/wiki/Imparted_righteousness<br />

4. https://en.wikipedia.org/wiki/Imputed_righteousness<br />

5. https://en.wikipedia.org/wiki/Justification_(theology)<br />

6. https://en.wikipedia.org/wiki/Sacred<br />

7. https://en.wikipedia.org/wiki/Salvation<br />

8. https://en.wikipedia.org/wiki/Sanctification<br />

9. https://en.wikipedia.org/wiki/Sermon_on_the_Mount<br />

10. https://en.wikipedia.org/wiki/Sermon_on_the_Plain<br />

11. https://www.imbf.org/files/biblioteka/righteousness.pdf<br />

12. https://www.hopefaithprayer.com/books/TwoKindsof<strong>Righteousness</strong>.pdf<br />

13. http://www.scielo.org.za/pdf/mission/v44n2/05.pdf<br />

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Notes<br />

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Page 96 of 127


Attachment A<br />

<strong>Righteousness</strong><br />

Page 97 of 127


<strong>Righteousness</strong><br />

Smith Wigglesworth:<br />

It is written of our blessed Lord, "Thou hast loved righteousness, and hated iniquity; therefore God, even thy<br />

God, hath anointed thee with the oil of gladness above thy fellows." It is the purpose of God that we, as we are<br />

indwelt by the Spirit of His Son, should likewise love righteousness and hate iniquity. I see that there is a place<br />

for us in Christ Jesus where we are no longer under condemnation but where the heavens are always open <strong>to</strong><br />

us. I see that God has a realm of divine life opening up <strong>to</strong> us where there are boundless possibilities, where<br />

there is limitless power, where there are un<strong>to</strong>ld resources, where we have vic<strong>to</strong>ry over all the power of the devil.<br />

I believe that, as we are filled with the desire <strong>to</strong> press on in<strong>to</strong> this life of true holiness, desiring only the glory of<br />

God, there is nothing that can hinder our true advancement.<br />

Peter commences his second epistle with these words, "Simon Peter, a servant and an apostle of Jesus Christ,<br />

<strong>to</strong> them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus<br />

Christ." It is through faith that we realize that we have a blessed and glorious union with our risen Lord. When<br />

He was on earth Jesus <strong>to</strong>ld us, "I am in the Father and the Father in me." "The Father that dwelleth in Me, He<br />

doeth the works." And He prayed <strong>to</strong> His Father, not only for His disciples but for those who should believe on<br />

Him through their word; "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may<br />

be one in us: that the world may believe that Thou bast sent Me." Oh what an inheritance is ours when the very<br />

nature, the very righteousness, the very power of the Father and the Son are made real in us. That is God's<br />

purpose, and as we by faith lay hold on the purpose we shall be ever conscious of the fact that greater is He<br />

that is in us than he that is in the world. The purpose of all Scripture is <strong>to</strong> move us on <strong>to</strong> this wonderful and<br />

blessed elevation of faith where our constant experience is the manifestation of God's life and power through<br />

us.<br />

Peter goes on writing <strong>to</strong> these who have obtained like precious faith, saying, "Grace and peace be multiplied<br />

un<strong>to</strong> you through the knowledge of God, and of Jesus our Lord." We can have the multiplication of this grace<br />

and peace only as we live in the realm of faith. Abraham attained <strong>to</strong> the place where he became a friend of God,<br />

on no other line than that of believing God. He believed God and God counted that <strong>to</strong> him for righteousness.<br />

<strong>Righteousness</strong> was imputed <strong>to</strong> him on no other ground than that he believed God. Can this be true of anybody<br />

else? Yes, every person in the whole wide world who is saved by faith is blessed with faithful Abraham. The<br />

promise which came <strong>to</strong> him because he believed God was that in Him all the families of the earth should be<br />

blessed. When we believe God there is no knowing where the blessing of our faith will end.<br />

Some are tied up because, when they are prayed for, the thing that then= are expecting does not cone off the<br />

same night. They say they believe, but you can see that they are really in turmoil of unbelief. Abraham believed<br />

God. You can hear him saying <strong>to</strong> Sarah, "Sarah, there is no life in you and there is nothing in me, but God has<br />

promised us a son and I believe God." And that kind of faith is a joy <strong>to</strong> our Father in heaven.<br />

One day I was having a meeting in Bury, in Lancashire, England. A young woman was present who came from a<br />

place called Ramsbot<strong>to</strong>m, <strong>to</strong> be healed of goiter. Before she came she said, "I am going <strong>to</strong> be healed of this<br />

goiter, mother." After one meeting she came forward and was prayed for. The next meeting she got up and<br />

testified that she had been wonderfully healed, and she said, "I shall be so happy <strong>to</strong> go and tell mother that I<br />

have been wonderfully healed." She went <strong>to</strong> her home and testified how wonderfully she had been healed, and<br />

the next year when we were having the convention she came again. To the natural view it looked as though the<br />

goiter teas just as big as ever; but that young woman was believing God and she was soon on her feet giving<br />

her testimony, and saying, "I was here last year and the Lord wonderfully healed me. I want <strong>to</strong> tell you that this<br />

has been the best year of my life." She seemed <strong>to</strong> be greatly blessed in that meeting and she went home <strong>to</strong><br />

testify more strongly than ever that the Lord had healed her. She believed God. The third year she was at the<br />

meeting again, and some people who looked at her said, "How big that goiter has become." But when the time<br />

came for testimony she was up on her feet and testified, "Two years ago the Lord graciously healed me of<br />

goiter. Oh I had a most wonderful healing. It is grand <strong>to</strong> be healed by the power of God." That day someone<br />

remonstrated with her and said, "People will think there is something the matter with you. Why don't you look in<br />

the glass? You will see your goiter is bigger than ever." That good woman went <strong>to</strong> the Lord about it and said,<br />

"Lord, you so wonderfully healed me two years ago. Won't you show all the people that you healed me." She<br />

went <strong>to</strong> sleep peacefully that night still believing God and when she came down the next day there was not a<br />

trace or a mark of that goiter.<br />

God's word is from everlasting <strong>to</strong> everlasting. His word cannot fail. God's word is true and when we rest in the<br />

fact of its truth what mighty results we can get. Faith never looks in the glass. Faith has a glass in<strong>to</strong> which it<br />

can look. It is the glass of the perfect law of liberty. "Whoso looketh in<strong>to</strong> the perfect law of liberty, and<br />

Page 1/3


<strong>Righteousness</strong><br />

continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his<br />

deed." To the man who looks in<strong>to</strong> this perfect law of God all darkness is removed and he sees his<br />

completeness in Christ. There is no darkness in faith. There is only darkness in nature. Darkness only exists<br />

when the natural is put in the place of the divine.<br />

Not only is grace multiplied <strong>to</strong> us through knowledge of God and of Jesus Christ, but peace also. As we really<br />

know our God and Jesus Christ whom He has sent, we will have peace multiplied <strong>to</strong> us even in the multiplied<br />

fires of ten thousand Nebuchadnezzars. It will be multiplied <strong>to</strong> us even though we are put in<strong>to</strong> the den of lions,<br />

and we will live with joy in the midst of the whole thing. What was the difference between Daniel and the king<br />

that night when Daniel was put in<strong>to</strong> the den of lions? Daniel knew, but the king was experimenting. The king<br />

came around the next morning and cried, "Oh Daniel, servant of the living God, is thy God, whom thou servest<br />

continually, able <strong>to</strong> deliver thee from the lions?" Daniel answered, "My God bath sent His angel, and bath shut<br />

the lions' mouths." The thing was done. It was done when Daniel prayed with his windows open <strong>to</strong>ward heaven.<br />

All our vic<strong>to</strong>ries are won before we go in<strong>to</strong> the fight. Prayer links us on <strong>to</strong> our lovely God, our abounding God,<br />

our multiplying God. Oh I love Him ! He is so wonderful<br />

You will note, as you read these first two verses of the first chapter of the second epistle of Peter, that this<br />

grace and peace is multiplied through the knowledge of God, but that first our faith comes through the<br />

righteousness of God. Note that righteousness comes first and knowledge afterwards. It cannot be otherwise. If<br />

you expect any revelation of God apart from holiness you will have only a mixture. Holiness opens the door <strong>to</strong><br />

all the treasures of God. He must first bring us <strong>to</strong> the place where we, like our Lord, love righteousness and<br />

hate iniquity, before He opens up <strong>to</strong> us these good treasures. When we regard iniquity in our hearts the Lord<br />

will not hear us, and it is only as we are made righteous and pure and holy through the precious blood of God's<br />

Son that we can enter in<strong>to</strong> this life of holiness and righteousness in the Son. It is the righteousness of our Lord<br />

Himself made real in us as our faith is stayed in Him.<br />

After I was baptized with the Holy Ghost the Lord gave me a blessed revelation. I saw Adam and Eve turned out<br />

of the garden for their disobedience and unable <strong>to</strong> partake of the tree of life, for the cherubim with flaming<br />

sword kept them away from this tree. When I was baptized I saw that I had begun <strong>to</strong> eat of this tree of life and I<br />

saw that the flaming sword was all round about. It was there <strong>to</strong> keep the devil away. Oh, what privileges are<br />

ours when we are born of God. How marvelously He keeps us so that the wicked one <strong>to</strong>uches us not. I see a<br />

place in God where Satan dare not come. Hidden in God. And He invites us all <strong>to</strong> come and share this wonderful<br />

hidden place where our lives are hid with Christ in God, where we dwell in the secret place of the Most High and<br />

abide under the shadow of the Almighty. God has this place for you in this blessed realm of grace.<br />

Peter goes on <strong>to</strong> say, "According as His divine power bath given un<strong>to</strong> us all things that pertain un<strong>to</strong> life and<br />

godliness, through the knowledge of Him that hath called us <strong>to</strong> glory and virtue." God is calling us <strong>to</strong> this realm<br />

of glory and virtue where, as we feed on His exceeding great and precious promises, we are made partakers of<br />

the divine nature. Faith is the substance of things hoped for right here in this life. It is right here that God would<br />

have us partake of His divine nature. It is nothing less than the life of the Lord Himself imparted and flowing in<strong>to</strong><br />

our whole beings, so that our very body is quickened, so that every tissue and every drop of blood and our<br />

bones and joints and marrow receive this divine life. I believe that the Lord wants this divine life <strong>to</strong> flow right<br />

in<strong>to</strong> our natural bodies, this law of the spirit of life in Christ Jesus that makes us free from the law of sin and<br />

death. God wants <strong>to</strong> estabish our faith so that we shall lay hold on this divine life, this divine nature of the Son<br />

of God, so that our spirit and soul and body will be sanctified wholly and preserved un<strong>to</strong> the corning of the Lord<br />

Jesus Christ.<br />

When that woman was healed of the issue of blood, Jesus perceived that power had gone out of Him. The<br />

woman's faith laid hold and this power was imparted and immediately the woman's being was surcharged with<br />

life and her weakness departed. The impartation of this power produces everything you need; but it comes only<br />

as our faith moves out for its impartation. Faith is the vic<strong>to</strong>ry. If thou canst believe, it is thine.<br />

I suffered for many years from piles, till my whole body was thoroughly weak; the blood used <strong>to</strong> gush from me.<br />

One day I got desperate and I <strong>to</strong>ok a bottle of oil and anointed myself. I said <strong>to</strong> the Lord, "Do what you want <strong>to</strong>,<br />

quickly." I was healed at that very moment. God wants us <strong>to</strong> have an activity of faith that dares <strong>to</strong> believe God.<br />

There is what seems like faith, and appearance of faith, but real faith believes God right <strong>to</strong> the end.<br />

What was the difference between Zacharias and Mary? The angel came <strong>to</strong> Zacharias and <strong>to</strong>ld him, "Thy wife<br />

Elizabeth shall bear thee a son." Zacharias was there in the holy place, but he began <strong>to</strong> question this message,<br />

saying, "I am an old man, my wife is well stricken in years." Gabriel rebuked him for his unbelief and <strong>to</strong>ld him,<br />

"Thou shalt be dumb, and not able <strong>to</strong> speak, until the day that these things shall be performed, because thou<br />

Page 2/3


<strong>Righteousness</strong><br />

believest not my words." But note the contrast when the angel came <strong>to</strong> Mary. She said, "Behold the handmaid<br />

of the Lord; be it un<strong>to</strong> me according <strong>to</strong> thy word." And Elizabeth greeted Mary with the words, "Blessed is she<br />

that believed: for there shall be a performance of those things which were <strong>to</strong>ld her from the Lord." God would<br />

have us <strong>to</strong> lay hold on His word in like manner. He would have us <strong>to</strong> come with boldness of faith declaring,<br />

"You have promised it, Lord. Now do it." God rejoices when we manifest a faith that holds Him <strong>to</strong> His word. Can<br />

w e get there<br />

The Lord has called us <strong>to</strong> this glory and virtue; and, as our faith lays hold on Him, we shall see this in<br />

manifestation. I remember one day I was holding an open-air meeting. My uncle came <strong>to</strong> that meeting and said,<br />

"Aunt Mary would like <strong>to</strong> see Smith before she dies." I went <strong>to</strong> see her and she was assuredly dying. I said,<br />

"Lord, can't you do something?" All I did was this, <strong>to</strong> stretch out my hands and lay them on her. It seemed as<br />

though there was an immediate impartation of the glory and virtue of the Lord. Aunt Mary cried, "It is going all<br />

over my body." And that day she was made perfecly whole.<br />

One day I was preaching and a man brought a boy who was done up in bandages. The boy was in irons and it<br />

was impossible for him <strong>to</strong> walk and it was difficult for them <strong>to</strong> get him <strong>to</strong> the platform. They passed him over<br />

about six seats. The power of the Lord was present <strong>to</strong> heal and it entered right in<strong>to</strong> the child as I placed my<br />

hands on him. The child cried, "Daddy, it is going all over me." They stripped the boy and found nothing<br />

imperfect in him.<br />

The Lord would have us <strong>to</strong> be walking epistles of His word. Jesus is the Word and is the power in us, and it is<br />

His desire <strong>to</strong> work in and through us His own good pleasure. We must believe that He is in us. There are<br />

boundless possibilities for us if we dare <strong>to</strong> act in God and dare <strong>to</strong> believe that the wonderful virtue of our living<br />

Christ shall be made manifest through us as we lay our hands on the sick in His name.<br />

The exceeding great and precious promises of the Word are given <strong>to</strong> us that we might be partakers of the divine<br />

nature. I feel the Holy Ghost is grieved with us because, when we know these things, we do not do greater<br />

exploits for God. Does not the Holy Ghost show us wide-open doors of opportunity? Shall we not let God take<br />

us on <strong>to</strong> greater things? Shall we not believe God <strong>to</strong> take us on <strong>to</strong> greater manifestations of His power? His call<br />

for us is <strong>to</strong> forget the things that are behind, and reach forth un<strong>to</strong> the things which are before and <strong>to</strong> press<br />

<strong>to</strong>ward the mark for the prize of the high calling of God in Christ Jesus.<br />

Page 3/3


Page 98 of 127


Attachment B<br />

Two Kinds of <strong>Righteousness</strong><br />

Page 99 of 127


Two Kinds of <strong>Righteousness</strong><br />

EW Kenyon<br />

THE REASON WHY ....................................................................................................... 2<br />

INTRODUCTION ............................................................................................................. 2<br />

MAN AS HE IS ................................................................................................................ 3<br />

WHY WE HAVE FAILED ................................................................................................ 4<br />

REVELATION OF RIGHTEOUSNESS ........................................................................... 6<br />

STUDY IN SIN CONSCIOUSNESS ................................................................................ 7<br />

God's Cure ................................................................................................................... 8<br />

WHAT RIGHTEOUSNESS MEANS ................................................................................ 9<br />

Our Standing Is Res<strong>to</strong>red ............................................................................................. 9<br />

Fellowship Is Res<strong>to</strong>red ............................................................................................... 10<br />

Faith Is Res<strong>to</strong>red ........................................................................................................ 10<br />

Freedom Is Res<strong>to</strong>red .................................................................................................. 11<br />

HOW GOD MADE US RIGHTEOUS ............................................................................. 11<br />

Res<strong>to</strong>ring Lost <strong>Righteousness</strong> ................................................................................... 13<br />

GOD HIMSELF OUR RIGHTEOUSNESS .................................................................... 14<br />

Some Facts About <strong>Righteousness</strong> ............................................................................. 15<br />

RIGHTEOUSNESS LEGALLY OURS .......................................................................... 16<br />

The New Creation ...................................................................................................... 17<br />

RIGHTEOUSNESS RESTORED .................................................................................. 19<br />

REDISCOVERY OF PAUL'S EPISTLES ...................................................................... 21<br />

The Recovery of <strong>Righteousness</strong> ................................................................................ 21<br />

TRUE CONCEPTION OF GOD .................................................................................... 22<br />

FELLOWSHIP THROUGH RIGHTEOUSNESS ............................................................ 24<br />

RIGHTEOUSNESS BY FAITH ...................................................................................... 28<br />

RIGHTEOUSNESS UNDER THE COVENANTS .......................................................... 29<br />

Unlimited <strong>Righteousness</strong> ............................................................................................ 30<br />

What Limits Our Using Our <strong>Righteousness</strong> ................................................................ 32<br />

Lordship of the Word .................................................................................................. 32<br />

RIGHTEOUSNESS MAKES US MASTERS OF EVIL .................................................. 33<br />

FRUITS OF RIGHTEOUSNESS ................................................................................... 34<br />

Fearless Faith ............................................................................................................ 35<br />

God's Problem ............................................................................................................ 35<br />

We Are Masters.......................................................................................................... 36<br />

WORKS OF RIGHTEOUSNESS .................................................................................. 37<br />

CROWN OF RIGHTEOUSNESS .................................................................................. 39


SOME RIGHTEOUSNESS REALITIES ........................................................................ 41<br />

Man's Real Need Is Met ............................................................................................. 42<br />

OUR NEW FREEDOM .................................................................................................. 43<br />

SOME WAYS THAT RIGHTEOUSNESS IS USED ...................................................... 44<br />

We fearlessly take our place. ..................................................................................... 45<br />

The Effect of <strong>Righteousness</strong> ...................................................................................... 45<br />

<strong>Righteousness</strong> In the Father's Estimation .................................................................. 45<br />

The Terminal Of Truth ................................................................................................. 46<br />

WHAT DO YOU SAY? .................................................................................................. 47<br />

THE REASON WHY<br />

The urge that makes one man a drunkard, another a philosopher . . . the restlessness<br />

that fills the dance hall and the gambling resort, the roadhouse and the movies, and all<br />

the other places of pleasure is the heart's search for reality, that universal quest of the<br />

ages, the spirit's search for the Holy Grail.<br />

No one finds it until they contact the Man, Christ Jesus, and crown Him as the Lord of<br />

their life. That moment the search ends, They have arrived. They may not be conscious<br />

of what it is, but they know that the pleasures that they once sought have lost their taste<br />

and attraction. They did not know that the hunger was spiritual, that it was a search after<br />

something that only God can give.<br />

No person reaches the place of rest in the spirit until they have made that contact.<br />

Man is a spirit being. He has a soul. He lives in his body. The real man can never be<br />

permanently satisfied with the things of the senses. It is a fact that the boy or girl that<br />

finds this thing in the teenage never sows wild oats, has no great urge for the<br />

dangerous pleasures of the world. They have something that answers that cry.<br />

This book is a study. It is a solution of the spirit problem. It is the first time that anyone<br />

has attempted <strong>to</strong> enter the realm and meet man on his own ground. We invite you <strong>to</strong><br />

read it carefully. We wish we could get in contact with every person who does. We want<br />

<strong>to</strong> know the reactions in your spirit. We believe we have found the fount of eternal joy.<br />

INTRODUCTION<br />

They had been fishing all the afternoon, now they are seated before the fire place at the<br />

camp. They were close friends. After a bit of silence, he said <strong>to</strong> his pas<strong>to</strong>r: "Life has not<br />

been what I had dreamed it would be. I have never reached the goal that I set my heart<br />

upon in my younger days. I have never opened my heart <strong>to</strong> anyone about it, but I am<br />

going <strong>to</strong> tell you <strong>to</strong>day.<br />

"I have always been religious. I have been a teacher of Bible Classes. I have been a<br />

superintendent of Sunday Schools. I have been an educa<strong>to</strong>r since I left college, but all<br />

these years there has been a secret background of unreality. "God has never been real


<strong>to</strong> me. I have read the Gospels, I have lectured about them. But all the tune there was a<br />

consciousness that I had not arrived.<br />

"That address you gave the other night revealed <strong>to</strong> me the thing that I have needed. In<br />

the early days we were never taught about Eternal Life. It was "getting converted" and<br />

"joining the church". We were taught a little about justification, but it was always a<br />

theological point of view It had no sense of reality in it. "When I unders<strong>to</strong>od that one<br />

could receive Eternal Life - the very nature of God, then I knew that this thing you have<br />

been telling us about <strong>Righteousness</strong> was real.<br />

"Like a flash, my theology and theories were stripped away and I saw myself for the first<br />

time as I really was in God's sight. "I had never honored what He had done in Christ. "I<br />

had never known what He had done for me. "I was a New Creation. I had the very life<br />

and nature of God. "I hardly dared <strong>to</strong> say it, "I am the <strong>Righteousness</strong> of God." "I had<br />

never confessed it before.<br />

"I had never dared even think that I would ever be anything like that until after death.<br />

"Sin Consciousness had held me in bondage all these years. Whenever anyone<br />

preached against sin, I said, "That's me." "I knew sin. I had fought sin. I had suffered<br />

from its effects. But I did not know that when I was made a New Creation that the past<br />

had s<strong>to</strong>pped being. I did not know that if I committed sin, I had an Advocate with the<br />

Father. Jesus Christ the Righteous. I did not know that when I was recreated I became<br />

the <strong>Righteousness</strong> of God in Christ. "I thank you for what you have <strong>to</strong>ld me."<br />

MAN AS HE IS<br />

Man has no approach <strong>to</strong> God. The sense of condemnation has given <strong>to</strong> him an<br />

Inferiority Complex that makes him a coward. It robs him of faith in himself, in man, in<br />

God and in His Word. This Sin Consciousness holds him in bondage. He has no right <strong>to</strong><br />

approach God. He knows he is not good enough <strong>to</strong> pray and have his prayers<br />

answered. If lie does pray, it is the prayer of desperation. This has led him in<strong>to</strong><br />

philosophy. He could no more keep away from the subject of God and religion than a<br />

hungry man can keel) away from food.<br />

The sense of guilt, inferiority, failure and weakness makes him reason, and that<br />

reasoning we call philosophy. Because of this, Hagel eliminated God entirely from his<br />

philosophy. To him, God was a great mass mind without any brain center, without any<br />

personality. In his philosophy, he also eliminated Satan. If there be no Satan, then there<br />

can be no sin. If there is no sin, there is no sin consciousness. This would be fine if it<br />

were true, but it is just sense knowledge seeking a way of escape.<br />

Then there would be no heaven because there is no life after death. Man floats out in<strong>to</strong><br />

a universal mind and is absorbed by it. There is no Resurrection of the body, no<br />

judgment. Man simply disintegrates and becomes a part of the great whole. This is but<br />

the dream of a man who could not find God with his senses. You can see why Christian


Science grew out of Hagel's philosophy. If there is no Satan, there is no disease and no<br />

death. Yet they all die.<br />

This is Sense Knowledge seeking for liberty and freedom that only God can give <strong>to</strong><br />

man. Man has a highly developed Sin Consciousness, a spirit inferiority complex, a<br />

sense of unworthiness that dominates him. He is doubt ruled. All he has is Sense<br />

Knowledge faith that cannot know God nor find Him. This is man as he is.<br />

WHY WE HAVE FAILED<br />

THE church has been very strong in teaching man his need of <strong>Righteousness</strong>, his<br />

weakness and inability <strong>to</strong> please God. She has been very strong in her denunciation of<br />

sins in the believer. She has preached against unbelief, world conformity, and lack of<br />

faith, but she has been sadly lacking in bringing forward the truth of what we are in<br />

Christ, or how <strong>Righteousness</strong> and faith are available.<br />

Most of our hymns put our redemption off till after death. We are going <strong>to</strong> have rest<br />

when we get <strong>to</strong> heaven. We are going <strong>to</strong> have vic<strong>to</strong>ry when we get <strong>to</strong> heaven. We are<br />

going <strong>to</strong> be overcomers when we get <strong>to</strong> heaven. We are going <strong>to</strong> have peace with God<br />

when we get <strong>to</strong> heaven. There will be no more failings when we get <strong>to</strong> heaven. We have<br />

nothing on this side except failure, misery, disappointment and weakness.<br />

What does He mean when He says, "Ye are complete in Him, who is the head of all<br />

principality and power"? When are we <strong>to</strong> be complete? Is it in this life or in the next?<br />

What does he mean in Rom. 8:37, "Nay, in all these things we are more than<br />

conquerors through him that loved us"? When are we <strong>to</strong> be more than conquerors? Is it<br />

after death when we leave this vale of tears? And Phil. 4.13, "I can do all things in him<br />

that strengtheneth me."<br />

When is it that we are going <strong>to</strong> be able <strong>to</strong> do all things? Is it after we finish the course<br />

and stand with Him in the New Heaven and the New Earth? He declares, Rom. 8:1<br />

"There is therefore now no condemnation <strong>to</strong> them that are in Christ Jesus." When does<br />

this become ours ? We hear nothing but condemnation preached. The ministry make no<br />

distinction between saint and sinner. When does Rom. 5:1 become a reality? "Being<br />

therefore declared righteous by faith, we have peace with God through our Lord Jesus<br />

Christ."<br />

The ministers do not preach peace in the present. It is always in the future. When are<br />

we <strong>to</strong> find this glorious thing called Peace? When is Jesus "made un<strong>to</strong> us wisdom from<br />

God, and righteousness and sanctification, and redemption"? Is that <strong>to</strong> come <strong>to</strong> us at<br />

death, or is it a fact for us now? "Him who knew no sin God made <strong>to</strong> be sin on our<br />

behalf ; that we might become the righteousness of God in him."<br />

We know the first part is true. But is the last part true? Are we <strong>to</strong> become Righteous in<br />

the present life, or are we <strong>to</strong> become Righteous after death? Is this <strong>Righteousness</strong><br />

simply "reckoned" <strong>to</strong> us, or do we become Righteous in Him? Is this Redemption


metaphysical or is it a reality? Is Jude 24 <strong>to</strong> be depended upon? "Now un<strong>to</strong> him that is<br />

able <strong>to</strong> guard you from stumbling, and <strong>to</strong> set you before the presence of his glory<br />

without blemish in exceeding joy."<br />

Is that presence, of which He speaks here, before which we are <strong>to</strong> be set with<br />

exceeding joy-is that after death or is it now? It seems very clear <strong>to</strong> me that we live in<br />

His presence now, that we walk in His presence now. If He cannot present us "now"<br />

before His presence with exceeding joy, He certainly cannot present us before the<br />

presence of the Father after death with exceeding joy.<br />

If it requires death <strong>to</strong> cleanse us from sin, we are left in an unhappy dilemma.<br />

Death is of the Devil. It would indicate that God in His Redemption was unable <strong>to</strong> give<br />

us vic<strong>to</strong>ry, that He needed the Devil <strong>to</strong> complete His redemptive work. I believe that<br />

what the Scripture says about us is absolutely true, that God Himself is now our very<br />

<strong>Righteousness</strong>, and that we are the <strong>Righteousness</strong> of God in Him. I am convinced that<br />

we are partakers of the Divine Nature. There is no condemnation <strong>to</strong> us who "walk in the<br />

light as He is in the light."<br />

The whole teaching of the modern church in regard <strong>to</strong> separation from the world is<br />

vague and illusive. One branch of the church has taught that after we are Born<br />

Again we still have the "fallen nature" in us. That is the sin nature that came in<strong>to</strong> Adam<br />

at the Fall. What does this mean? This Scripture will explain it. John 8:44, "Ye are of<br />

your father the devil." It is Satan's nature. Satan has imparted <strong>to</strong> man his own<br />

nature. They acknowledge the fact that God has provided a New<br />

Birth but that His New Birth is a flat failure. The only thing He can do is <strong>to</strong> give us<br />

Eternal Life and forgive us. He cannot take the old nature out of us. The whole thing is<br />

absurd. It is not true. It is not the Word. 2 Cor. 5:17, "Wherefore if any man is in Christ,<br />

he is a new creature: the old things are passed away; behold, they are become new.<br />

But all these things are of God, who reconciled us <strong>to</strong> himself through Christ."<br />

A man cannot be in Christ and have the Devil's nature in him. He is either in the family<br />

of God or in the family of Satan. I John 3:10, "In this the children of God are manifest,<br />

and the children of the devil." There can be no real development of faith, no strong,<br />

vic<strong>to</strong>rious Christian life with this mixed conception. We are either New Creations or we<br />

are not. We have either passed out of death in<strong>to</strong> life, or we have not. When he says,<br />

"Sin shall not lord it over you", he means exactly what he says. If you live a life of<br />

weakness and defeat, it is because you do not know what you are in Christ.<br />

The supreme need of the church at this hour is <strong>to</strong> know what we are in Christ, how the<br />

Father looks upon us, and what He considers us <strong>to</strong> be. Read with great care Eph. 1:3,<br />

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with<br />

every spiritual blessing in the heavenlies in Christ." Col. 1:21-22, "Being in time past<br />

alienated and enemies in your mind in your evil works, yet now hath he reconciled in the<br />

body of his flesh through death, <strong>to</strong> present you holy and without blemish and<br />

unreprovable before him."


This has already been done in Christ. You stand before Him complete in Christ.<br />

Eph. 5:27, "That he might present the church <strong>to</strong> himself a glorious church, not having<br />

spot or wrinkle or any such thing; but that it should be holy and without blemish."<br />

In the mind of most people this is after death. But that is not true. We are presented<br />

without spot or without wrinkle now.<br />

Do you think that any believer filled with sin (as that term is used) could be in Christ and<br />

stand before Him without spot or wrinkle? If He cannot take the sin nature out of us<br />

when we are Born Again, if the merits of the blood do not reach this and wipe it out,<br />

then when can we ever be made right? Not when we die, for Satan is the author of<br />

death. I declare before the angels in heaven, before the demons and all the hosts of<br />

hell, that the Redemptive work of God needs no help from Satan <strong>to</strong> make us complete<br />

in God's presence.<br />

REVELATION OF RIGHTEOUSNESS<br />

WE understand that <strong>Righteousness</strong> means the ability <strong>to</strong> stand in the presence of the<br />

Father God without the sense of guilt or inferiority. This has been the quest of the ages.<br />

The desire <strong>to</strong> get rid of Sin Consciousness has given birth <strong>to</strong> all the major religions of<br />

the world. Mrs. Eddy, copying Hagel, boldly declares that God is not a person, and that<br />

Satan is not a person. So, there being no God and no Devil, there could be no sin.<br />

If there were no sin, there could be no judgment because of sin. If there were no sin and<br />

no fear of judgment, there would be no Sin Consciousness. Our declaration that the tide<br />

does not rise, does not s<strong>to</strong>p it from rising. The philosopher's declaration that God is not,<br />

does not s<strong>to</strong>p God from being. God is. Satan is. Sin is.<br />

But God has dealt with the sin problem in His Son. He has put sin away by the sacrifice<br />

of that Son. He has made it possible on legal grounds for man who is spiritually dead, in<br />

union with Satan, <strong>to</strong> become a New Creation by receiving the very nature and life of<br />

God. This life and nature of God is <strong>Righteousness</strong>. Consequently, the man who has<br />

received the nature of God has au<strong>to</strong>matically become the <strong>Righteousness</strong> of God in<br />

Christ<br />

.<br />

He may not know it, he may not take advantage of it, but it is true. The dominion of Sin<br />

Consciousness over the Church has been fostered, developed, and made a reality by<br />

the ministers who have preached sin instead of preaching Christ and the New Creation.<br />

Sin Consciousness came with the Fall when man became a partaker of Spiritual Death.<br />

Down through the ages universal man has been under the blighting curse of Spiritual<br />

Death which gave birth <strong>to</strong> Sin Consciousness.<br />

Spiritually dead man cannot stand in God's presence. We see how God illustrated that<br />

fact in the Old Covenant. The High Priest went in<strong>to</strong> the Holy of Holies once every year,<br />

and then only when he was blood covered. The High Priest did not go in<strong>to</strong> the Holy


place <strong>to</strong> worship, but <strong>to</strong> make a yearly a<strong>to</strong>nement for spiritually dead Israel. God sent<br />

His Son <strong>to</strong> the world <strong>to</strong> become Incarnate, <strong>to</strong> become eternally united with humanity.<br />

That Son went on the Cross by the determinate counsel of God, became sin, <strong>to</strong>ok our<br />

place as a Substitute. Then He conquered the Enemy and made <strong>Righteousness</strong><br />

available <strong>to</strong> man. A redemption that did not make man Righteous would be a fallacy.<br />

Until man is Righteous and knows it, Satan reigns over him, sin and disease are his<br />

masters. But the instant he knows that he is the <strong>Righteousness</strong> of God in Christ and<br />

knows what that <strong>Righteousness</strong> means, Satan is defeated.<br />

The Church has not taught even a limited <strong>Righteousness</strong>. It has a theological<br />

justification that does not meet the issue. God's redemption in Christ is the solution. It<br />

makes man a dominant spirit where he has served as a slave in weakness. How can we<br />

obtain this <strong>Righteousness</strong> that will give us perfect Fellowship with the Father, that will<br />

give us a consciousness of being masters over the forces of darkness? That<br />

<strong>Righteousness</strong> comes <strong>to</strong> us by taking Jesus Christ as Saviour and confessing His<br />

Lordship over our lives.<br />

When we know that Jesus died for our sins according <strong>to</strong> Scripture, that the third day He<br />

arose again from the dead after He had put our sin away and satisfied the claims of<br />

justice as our substitute; when we know that and take Him as our Saviour and confess<br />

Him as our Lord, that moment we receive God's nature and we become the<br />

<strong>Righteousness</strong> of God in Christ.<br />

2 Cor. 5:21 "Him who knew no sin God made <strong>to</strong> become sin on our behalf; that we<br />

might become the righteousness of God in him." We have become the <strong>Righteousness</strong><br />

of God in Christ. This <strong>Righteousness</strong> is not an experience, although it gives birth <strong>to</strong><br />

many marvelous experiences. It is the nature of the Father imparted <strong>to</strong> us. It is that<br />

nature gaining the ascendency in us until we know that we are what God says we are<br />

masters, conquerors!<br />

STUDY IN SIN CONSCIOUSNESS<br />

TO Sin Consciousness can be traced the reason for practically every spiritual failure. It<br />

destroys faith. It destroys the initiative in the heart. It gives <strong>to</strong> man an inferiority<br />

complex. He is afraid of God. He is afraid of himself. He is ever searching <strong>to</strong> find<br />

someone that can pray the prayer of faith for him. He has no sense of his own legal<br />

right <strong>to</strong> stand in the Father's presence without condemnation.<br />

The inferiority complex that is bred of Sin Consciousness is faced everywhere in the<br />

church. It has been said <strong>to</strong> me many times, "If I could get rid of this Sin Consciousness,<br />

I'd get my healing. I'd be a power for God, but I can't get rid of it." Has God provided a<br />

Redemption that cures this sin disease? I am sure He has. If He hasn't planned <strong>to</strong> take<br />

it out of man during his earth walk, man can never stand right before God because<br />

Redemption works only in this age.


God has made provision <strong>to</strong> make a New Creation. He has planned <strong>to</strong> impart His own<br />

nature <strong>to</strong> him-taking out the old sin nature and replacing it with His own nature. This will<br />

destroy Sin Consciousness. Few theologians have recognized the fact that Sin<br />

Consciousness is the parent of practically all human religions. Man has sought <strong>to</strong> heal<br />

this awful disease. The sense of unworthiness destroys faith, robs us of our peace of<br />

mind, makes ineffectual the most earnest and zealous prayer life.<br />

It robs us of all fellowship and communion with the Father. Our theologians since Luther<br />

have never found a cure for this condition. The Holiness people have attempted bravely<br />

<strong>to</strong> meet this issue, but so far they have never been able <strong>to</strong> permanently cure a patient.<br />

Man's cure has been repentance of sins, sorrow for sins, and deep agony in prayer.<br />

Others have tried <strong>to</strong> quiet their consciences by going <strong>to</strong> church, doing penance, fasting,<br />

giving money, saying prayers, doing good deeds, giving up pleasures, confessing their<br />

sins, fighting bad habits, putting themselves under discipline of self-denial and selfabasement,<br />

by neglecting the body. Some have even gone so far as <strong>to</strong> lacerate their<br />

bodies. Others have taken long pilgrimages. All these methods have been tried. Every<br />

earnest spirit has attempted some of them.<br />

A new movement has just arisen in which men and women are finding temporary relief<br />

in confessing their sins <strong>to</strong> one another. Confessing sins may bring temporary relief from<br />

the pressure that is upon them, but no works of any kind whether they be works of selfabnegation,<br />

repentance, penance, saying of prayers, or self-denial can ever rid the<br />

heart of Sin Consciousness.<br />

There are two kinds of Sin Consciousness. One is the man who has never been Born<br />

Again. The other is the undeveloped believer-one who has never grown beyond the<br />

state of babyhood, doesn't know his rights and privileges in Christ. Where is the<br />

difficulty? It is this. The natural man is a sinner, but he is more than that. In 2 Cor. 6:14<br />

he is called "iniquity." In other places he is called "sin". He is more than a transgressor.<br />

He is more than a viola<strong>to</strong>r of the law.<br />

He is by nature a child of wrath. He is spiritually dead. He is united with Satan as the<br />

believer is united with God. The believer has become a partaker of God's nature, the<br />

natural man is a partaker of Satan's nature. The problem is: How can God legally deal<br />

with the sin problem and the sins problem ? How can He deal with this Satanic nature<br />

that is in man?<br />

God's Cure<br />

God has wrought a Redemption that covers every phase of roan's need, perfectly<br />

res<strong>to</strong>res his fellowship with the Father so that there is no sense of guilt or sin, no<br />

memory of past wrong-doing. The believer stands complete in Christ. He has partaken<br />

of the fullness of God in Christ. John 1:16 "For of his fullness have we all received, and<br />

grace upon grace." If you read Hebrews 10:1-19 carefully, you will see that under the<br />

First Covenant there was a remembrance made of sins year by year, but in the New


Covenant a man who has accepted Jesus Christ loses the sense of sin and in its place<br />

receives a sense of his oneness and fellowship with the Father.<br />

Col. 1:13-14, "Who delivered us out of the authority of darkness and translated us in<strong>to</strong><br />

the kingdom of the Son of his love; in whom we have our redemption, the remission of<br />

our sins." Notice in this Scripture that He "delivered us out of the authority of darkness"-<br />

that is Satan's dominion-and at the same time "translated us in<strong>to</strong> the kingdom of the<br />

Son of hi, love."<br />

There are four facts here. First, we are delivered out of Satan's dominion. Second, we<br />

are born in<strong>to</strong> the kingdom of the Son of His love. The third is, "In whom we have our<br />

redemption." That is a Redemption from Satan's dominion. Satan has no legal right <strong>to</strong><br />

reign over the man who has accepted Christ as his Saviour. That man has been<br />

delivered out of Satan's dominion, Satan's family, Satan's authority. He has been born<br />

in<strong>to</strong> the family of God, the kingdom of the Son of His love.<br />

When this was clone the Redemptive work that Christ wrought became a reality. Fourth,<br />

He not only redeems us out of Satan's dominion, there is also a remission of our sins.<br />

He redeems us.<br />

He recreates us.<br />

He delivers us out of Satan's authority.<br />

He remits all that we have ever done.<br />

WHAT RIGHTEOUSNESS MEANS<br />

THERE is no other word in the Bible, or in theology, which is less unders<strong>to</strong>od and<br />

appreciated than this word. Yet enwrapped within it is everything for which humanity<br />

has craved. This thing that <strong>Righteousness</strong> gives <strong>to</strong> man is the parent of all human<br />

religions. The gross, immoral religions of paganism, and the refined, cultured,<br />

philosophical religions of the modern day, are all the children of man's desire for the<br />

thing that <strong>Righteousness</strong> gives <strong>to</strong> him.<br />

<strong>Righteousness</strong> res<strong>to</strong>res <strong>to</strong> man all that he lost in the Fall, plus a new relationship as a<br />

son with all its privileges. Let us notice just a few of the many things that<br />

<strong>Righteousness</strong> gives us as revealed in Christ's finished work.<br />

Our Standing Is Res<strong>to</strong>red<br />

<strong>Righteousness</strong> comes <strong>to</strong> us in the New Creation. It res<strong>to</strong>res our standing before God. It<br />

takes away the old Sin-Consciousness that has crippled and robbed us of all our<br />

spiritual initiative, confidence and assurance in His presence. It res<strong>to</strong>res <strong>to</strong> man a<br />

standing before the Father on the same ground that Jesus enjoyed in His earth walk.<br />

Remember the fearlessness of Jesus in the presence of the Father, His fearlessness<br />

before Satan.


He knew He had a legal right in the Father's presence. He knew He was Master of<br />

Satan and all his forces.<br />

Remember how fearless He was in the s<strong>to</strong>rm, and what an absolute Ruler He was over<br />

the laws of nature. He was not afraid <strong>to</strong> say <strong>to</strong> dead Lazarus, even in the presence of a<br />

large number of people, "Lazarus, come forth." He had no sense of inferiority in the<br />

presence of death. He had no sense of inferiority in the presence of disease. He was<br />

not afraid <strong>to</strong> speak <strong>to</strong> the maimed and command them <strong>to</strong> become whole.<br />

<strong>Righteousness</strong> is a masterful thing.<br />

The problem is: Has God res<strong>to</strong>red <strong>Righteousness</strong> <strong>to</strong> man ? That is the reason we are<br />

writing this little hook. We are trying <strong>to</strong> answer that age old problem.<br />

Fellowship Is Res<strong>to</strong>red<br />

<strong>Righteousness</strong> res<strong>to</strong>res <strong>to</strong> man his lost Fellowship. We see that Fellowship illustrated in<br />

Jesus' life. He approached the Father with the same liberty and freedom as a child<br />

approaches his parent. He addressed the Father as familiarly and as simply as a child<br />

addresses his father.<br />

Jesus enjoyed a unique Fellowship. There was no sense of guilt, no sense of sin, no<br />

sense of condemnation in Jesus spirit. Our hearts are asking <strong>to</strong>day, "Can God res<strong>to</strong>re<br />

such a <strong>Righteousness</strong> <strong>to</strong> man?" We believe He can. We believe that the finished work<br />

of Christ guarantees it. Jesus had no sense of lack. When He needed money <strong>to</strong> pay His<br />

poll tax, He <strong>to</strong>ld Peter <strong>to</strong> go and catch a fish and he would find the money in its mouth.<br />

When He fed the multitude of five thousand, they handed Him five loaves and three<br />

small fishes. He blessed the bread and broke it. The multitude was fed and twelve<br />

basketsful remained.<br />

He had no sense of lack of money. He had no sense of lack of love, lack of knowledge,<br />

or lack of ability in any line. He had no sense of Sin-Consciousness. He had no<br />

Inferiority Complex. This <strong>Righteousness</strong> that Jesus had, gave Him the sweetest, most<br />

perfect Fellowship with the Father.<br />

Faith Is Res<strong>to</strong>red<br />

<strong>Righteousness</strong> res<strong>to</strong>res <strong>to</strong> man his lost faith. If you want <strong>to</strong> see this illustrated, go <strong>to</strong> the<br />

cities and see the congregations gather <strong>to</strong> hear men and women talk on psychoanalysis<br />

or, in other words, how <strong>to</strong> get faith in yourself so you can become a master over others<br />

who have no faith in themselves. Jesus had no need of faith. He believed in Himself. He<br />

believed in His mission. He believed in His Father. And He must have believed in<br />

humanity.<br />

If you want <strong>to</strong> see the necessity of res<strong>to</strong>red <strong>Righteousness</strong>, go <strong>to</strong> our churches and see<br />

the utter faithlessness of the great body of Christendom. They are like Thomas who<br />

said, "I will not believe until I can put my finger in<strong>to</strong> the print of the nails in His hand, and<br />

thrust my hand in<strong>to</strong> His side." Thomas' faith, like that of the modern Christian, was<br />

Sense Knowledge faith. It is faith in what they can see and hear and feel.


This is the reason why some of the modern movements, which have so much physical<br />

demonstration, have challenged the faith of the multitudes. It is Sense Knowledge faith.<br />

Peace Is Res<strong>to</strong>red<br />

Only when <strong>Righteousness</strong> is res<strong>to</strong>red can peace be res<strong>to</strong>red. It res<strong>to</strong>res our peace with<br />

God. The individual is like the mass. The mass is like the nation-seething, restless,<br />

having no peace and no quietness. Isaiah 57:20-21 "But the wicked are like the<br />

troubled sea ; for it cannot rest, and its waters cast up mire and dirt. There is no peace,<br />

saith my God, <strong>to</strong> the wicked."<br />

The sense of lack, the sense of guilt, the sense of want, the consciousness of burdens<br />

and unpaid bills fill the heart with anxiety and restlessness. <strong>Righteousness</strong> res<strong>to</strong>res<br />

quietness and rest <strong>to</strong> the spirit. We are no longer afraid of bills, no longer afraid of<br />

circumstances. Faith rises unconsciously and we face the most adverse conditions with<br />

a sense of superiority. We are masters. There is nothing that man needs so much <strong>to</strong>day<br />

as a sense of <strong>Righteousness</strong>.<br />

Freedom Is Res<strong>to</strong>red<br />

It not only res<strong>to</strong>res peace, but it gives man the thing for which the human heart has<br />

sought and struggled down through the ages-freedom. The greatest freedom is not<br />

political freedom, freedom from financial worry or physical discomfort, but it is freedom<br />

from Sin Consciousness. <strong>Righteousness</strong> res<strong>to</strong>res freedom <strong>to</strong> man-the same kind of<br />

freedom that Jesus had-the kind of freedom that the human has craved above every<br />

other thing.<br />

It is freedom in Christ, freedom from the fear of Satan, freedom from the fear of man<br />

because we trust in God with all our hearts. We lean not upon our own understanding.<br />

We are not harassed and depressed by Sense knowledge or by circumstances. We<br />

stand in the sweet, wonderful consciousness of-"My Father is greater than all," and<br />

"Greater is He that is in me than he that is in the world".<br />

Sonship Is Given<br />

<strong>Righteousness</strong> gives us the sweet consciousness of sonship privileges. We are sons.<br />

God is our Father. We are His children. We are in His family. We know our Father. He<br />

loves us and we love Him. <strong>Righteousness</strong> res<strong>to</strong>res <strong>to</strong> us the joy, the unspeakable joy<br />

of Fellowship with heaven on terms of equality. We are not servants. We are not<br />

sinners. We are sons. We are heirs of God and joint-heirs with Jesus Christ.<br />

HOW GOD MADE US RIGHTEOUS<br />

OUR standing with God is on the ground of faith in Jesus Christ. In other words, God<br />

laid upon Jesus our iniquities. 2 Cor. 5:21, "Him who knew no sin God made <strong>to</strong> be sin<br />

on our behalf." Jesus was more than a sin offering. He was actually made sin with our<br />

sins. He was made unrighteous with our unrighteousness. As our Sin Substitute,<br />

bearing our sins and bearing us, He went <strong>to</strong> the place of suffering after He left His body.


He stayed there until every claim of Justice against us had been satisfied. He was our<br />

Substitute, taking our place, being made sin with our sin. He went <strong>to</strong> the prison <strong>to</strong> which<br />

sinners were sentenced and suffered until everything against us had been met. It was<br />

Deity suffering for humanity, and being Deity He could pay the penalty.<br />

When the Supreme Court of the Universe declared that what God had wrought in Christ<br />

was sufficient, that His sufferings were adequate and met every demand of Justice, He<br />

declared that Jesus was justified or made Righteous. Rom. 4:25. In 1 Tim. 3:16 Paul<br />

says that He was "justified in the spirit." and in 1 Pet. 3:18 we read that He was "made<br />

alive in the spirit." He was born out of death, so that He is called again and again, "the<br />

first born from among the dead."<br />

God laid our sin upon Him. He was made <strong>to</strong> be sin, made <strong>to</strong> suffer in our stead. When<br />

He had met the demands of Justice, death could hold Him no longer. He was "declared<br />

righteous." He was "made alive". He became the "firstborn from the dead"-the Head of a<br />

New Creation. Col. 1:18. When we believe in Jesus Christ as our Saviour, God is able<br />

<strong>to</strong> declare us righteous on the ground of what Jesus did. There are two phases <strong>to</strong> this<br />

<strong>Righteousness</strong>.<br />

First, God declares us righteous; and second, we are made New Creations. We become<br />

partakers of the Divine Nature, so that we are righteous by nature and righteous by<br />

faith. Now we can understand 2 Cor. 5:21, "Him who knew no sin God made <strong>to</strong> be sin<br />

on our behalf." Why? "That we might become the righteousness of God in him."<br />

As surely as God made Jesus sin, God made us righteous the moment we accepted<br />

Him.<br />

"Being justified freely by his. grace (or, being made righteous freely by his grace)<br />

through the redemption that is in Christ Jesus." He declares that we were made<br />

righteous freely by His grace through the redemption that was in Christ Jesus. He did<br />

this "for the showing, I say, of his righteousness because of the passing over of the sins<br />

done aforetime, in the forbearance of God."<br />

What does lie mean by that? From the time Adam fell until Jesus hung on the Cross,<br />

God had been covering sin with the blood of bulls and goats. Lev. 17:11 "For the life of<br />

the flesh is in the blood; and I have given it <strong>to</strong> you upon the altar <strong>to</strong> make a<strong>to</strong>nement for<br />

your souls." The word "a<strong>to</strong>nement" means "<strong>to</strong> cover". It is never used in connection with<br />

the blood of Christ because the blood of Christ does not cover-it cleanses!<br />

We do not need <strong>to</strong> be covered. Under the Law, sin was not put away. It was not<br />

cleansed. It was only covered by the blood of bulls and goats. Now by faith we can take<br />

Jesus Christ as our Saviour and Lord. When we do that we become the <strong>Righteousness</strong><br />

of God in Him. Being made righteous by His grace, we have peace right now with God<br />

through our Lord Jesus Christ.


Having been made righteous, having been declared righteous by the Supreme Court of<br />

the Universe, having had this fellowship res<strong>to</strong>red that had been broken through the<br />

ages, the peace of God which passeth all understanding floods our beings. Rom. 5:1.<br />

Now we can stand in His presence without any Sin-Con-sciousness, without any fear,<br />

because "as He is, so are we in this world."<br />

He is righteous. He Himself has declared us righteous and made us righteous. This is<br />

the foundation on which faith grows. When we know this as the Word of God teaches it,<br />

we will step in<strong>to</strong> the Father's presence without any challenge or question in our minds.<br />

We know that there is therefore now no condemnation <strong>to</strong> us, because we are in Christ<br />

Jesus.<br />

Res<strong>to</strong>ring Lost <strong>Righteousness</strong><br />

This was God's greatest problem. How could God legally res<strong>to</strong>re <strong>to</strong> man his lost<br />

<strong>Righteousness</strong> and still be just Himself ? The first eight chapters of Romans deal with<br />

this problem and give us the solution. Eph. 2:12, "Having no hope and without God in<br />

the world." Fallen man is without God and without hope. He is spiritually dead, a<br />

partaker of Satan's nature. He has no standing with God. He has no citizenship and no<br />

legal right of appeal. He is like a convict in a state penitentiary.<br />

He is in union spiritually with God's enemy. His nature is enmity against God. He is not<br />

subject <strong>to</strong> the will of God, and cannot be until he is recreated. Rom. 8:7. How could God<br />

reconcile man <strong>to</strong> Himself, make him righteous, and res<strong>to</strong>re him <strong>to</strong> perfect fellowship? It<br />

could only be wrought by God's own Son taking man's place, meeting every demand of<br />

justice, and going down <strong>to</strong> the level of lost man. 2 Cor. 5:17-21.<br />

This Jesus did and, after the claims of Justice had been perfectly met, He was justified<br />

in spirit. Not only was He justified in spirit, but He was also made alive in spirit. He was<br />

recreated so that God said of Him, "Thou art my Son, this day have I begotten thee."<br />

When Jesus was declared righteous, justified, and made alive, then He was res<strong>to</strong>red <strong>to</strong><br />

perfect fellowship with the Father.<br />

After He was res<strong>to</strong>red <strong>to</strong> perfect fellowship with the Father and could enter heaven as<br />

though He had never been made sin, He sat down at the right hand of the Majesty on<br />

high. He had made a perfect substitution for man. He had made it possible not only for<br />

God <strong>to</strong> justify man, but also <strong>to</strong> perfectly recreate him. On the ground of that, man was<br />

reconciled <strong>to</strong> God. Now lie has a right <strong>to</strong> fellowship and commune with the Father <strong>to</strong><br />

stand in His presence as though he had never sinned.<br />

The fact that Jesus could leave the abode of the lost and go directly in<strong>to</strong> the Father's<br />

presence is proof that the vilest sinner can do the same through Jesus Christ our Lord.<br />

It does not make any difference how wicked a man is, if he takes Christ as his Saviour<br />

and confesses Him as his Lord, God makes him a New Creation. That man becomes<br />

the <strong>Righteousness</strong> of God in Christ. <strong>Righteousness</strong> becomes a living reality in him.


In the Garden, Adam had perfect fellowship with God. No work that God could do for<br />

man would be perfect unless it gave back <strong>to</strong> man his lost <strong>Righteousness</strong>, his lost<br />

privilege of fellowshipping and his lost dominion. His lost <strong>Righteousness</strong> and his lost<br />

fellowship are res<strong>to</strong>red in the New Creation. The moment his <strong>Righteousness</strong> is res<strong>to</strong>red,<br />

his lost dominion is also res<strong>to</strong>red in the use of the Name of Jesus. "If ye shall ask<br />

anything of the Father, he will give it you in my name".<br />

The Righteous Man<br />

"The Prayer of the Righteous Man" Jas. 5:16 You are the righteous man and your<br />

prayer avails much in its working. Elijah had reckoned righteousness, a servant's<br />

righteousness. You have been made righteous by receiving the nature of the Father.<br />

There is no limit <strong>to</strong> your prayer life. You have within you now all the elements that are<br />

necessary <strong>to</strong> make you all that the Father dreamed that you would be in Christ.<br />

Dare <strong>to</strong> pray; dare <strong>to</strong> use the name of Jesus. dare <strong>to</strong> take your place. Be as fearless as<br />

the Master was in His dealing with Satan and disease because you have His Name; you<br />

have His ability; He is now your wisdom and the strength of your life. The secret of<br />

vic<strong>to</strong>ry is acting fearlessly ; confessing boldly for Satan fears you. You are the righteous<br />

man.<br />

GOD HIMSELF OUR RIGHTEOUSNESS<br />

HERE must be more in this subject of <strong>Righteousness</strong> than most of us have realized. We<br />

know it is the key of the Revelation given <strong>to</strong> Paul. He said that he was not ashamed of<br />

the "Good News" for it not only gave <strong>to</strong> men salvation, but "therein is revealed a<br />

righteousness of God from faith un<strong>to</strong> faith." Rom. 1:7. Then in Rom. 3:21-22, "But now<br />

apart from the law a righteousness of God hath come <strong>to</strong> light, being witnessed by the<br />

law and the prophets; even the righteousness of God on the ground of faith in Jesus<br />

Christ."<br />

After stating the fact of our Redemption in Christ in this chapter, he makes a statement<br />

in the 26th verse, "For the showing, I say, of his righteousness at this present season<br />

that he might himself be righteous and the righteousness of him that hath faith in<br />

Jesus." (Mar. Am. R.) This is almost beyond our apprehension when God declares that<br />

He Himself has become our <strong>Righteousness</strong>.<br />

<strong>Righteousness</strong> means the ability <strong>to</strong> stand in God's presence without the sense of guilt,<br />

condemnation, or inferiority. A Redemption that would be worthy of God must<br />

accomplish this. Man has been estranged from God. He must be res<strong>to</strong>red. Lying behind<br />

this is the heart tragedy that man is the reason for Creation. When man sinned he<br />

separated himself from the fellowship of the Father. The whole drama of Redemption is<br />

consummated in this man must be res<strong>to</strong>red <strong>to</strong> perfect fellowship with the Father and it<br />

must be done upon legal grounds.<br />

Any Redemption that does not res<strong>to</strong>re <strong>to</strong> man a perfect fellowship and a perfect<br />

relationship on legal grounds will not be worthy of the Father and will not lift man in<strong>to</strong>


the place that God has planned for him. The object of <strong>Righteousness</strong> is <strong>to</strong> give man<br />

fellowship. Because of this the Incarnation <strong>to</strong>ok place, the public ministry of Jesus, and<br />

then the Cross where He was made sin. He stayed under judgment until He was made<br />

Righteous. When He was made Righteous and given life, then He conquered our<br />

Adversary and arose from the dead.<br />

We know He was made sin with our sin. We know He must have been made Righteous,<br />

because He entered in<strong>to</strong> the Father's presence after His Resurrection as the head of<br />

the New Creation. If He, who had been spiritually dead and made sin with our sin, could<br />

be made Righteous and res<strong>to</strong>red <strong>to</strong> perfect fellowship with the Father, then on legal<br />

grounds God can recreate us and give us the same <strong>Righteousness</strong> and fellowship<br />

enjoyed by the Master.<br />

Some Facts About <strong>Righteousness</strong><br />

Rom. 4:25 says, "Who was delivered up on the account of our trespasses, and was<br />

raised when we were declared righteous." And Romans 5:1, "Being therefore declared<br />

righteous by faith, we have peace with God through our Lord Jesus Christ." Peace is<br />

fellowship. Here is the declaration that when Christ arose from the dead, He arose<br />

because <strong>Righteousness</strong> had been set <strong>to</strong> our account. When we accept Jesus Christ as<br />

Saviour that <strong>Righteousness</strong> becomes a part of our being because we become partakers<br />

of the Divine Nature. The Divine Nature is <strong>Righteousness</strong>, so we become Righteous<br />

with His nature, His own <strong>Righteousness</strong>.<br />

2 Cor. 5:17-19. "Wherefore if any man is in Christ, he is a new creation: the old things<br />

are passed away; behold, they are become new. But all these things are of God, who<br />

reconciled us <strong>to</strong> himself through Christ." There is not only a perfect <strong>Righteousness</strong>, but<br />

also a perfect reconciliation. Reconciliation means fellowship, for there can be no<br />

fellowship until there is reconciliation. And the strange thing about it is, "And gave un<strong>to</strong><br />

us the ministry of reconciliation; <strong>to</strong> wit, that God was in Christ reconciling the world un<strong>to</strong><br />

Himself, not reckoning un<strong>to</strong> them their trespasses and having committed un<strong>to</strong> us the<br />

word of reconciliation."<br />

Reconciliation comes <strong>to</strong> us through the New Creation. The moment we receive Eternal<br />

Life, our spirits are recreated. We become His very sons and daughters. With the New<br />

Creation comes reconciliation and righteousness and fellowship. The joy of the<br />

Christian life is fellowship with the Father. When we are in fellowship, faith flows <strong>to</strong> flood<br />

tide. When we are out of fellowship faith shrinks and is enfeebled. Fellowship is<br />

maintained through the Word and the intercession of Jesus. He is our Advocate at the<br />

right hand of the Father.<br />

<strong>Righteousness</strong> gives us our standing with the Father now, our right <strong>to</strong> the use of Jesus'<br />

Name now, our position as sons and daughters, and our vic<strong>to</strong>ry over the Adversary.<br />

The believer should be continually witnessing and confessing his righteousness and his<br />

fellowship in Christ.


RIGHTEOUSNESS LEGALLY OURS<br />

HIM who knew no sin God made <strong>to</strong> become sin on our behalf; that we might become<br />

the righteousness of God in him." God made Jesus sin. Sin was not only reckoned <strong>to</strong><br />

Him, but His spirit actually became sin. He died twice on the Cross. Is. 53:9, marginal<br />

rendering, "And they made his grave with the wicked, and with a rich man in his<br />

deaths." Note that "in his deaths" is plural. He died spiritually the moment that God laid<br />

sin upon Him and made Him <strong>to</strong> become sin. He died physically hours later.<br />

He died in spirit. Then it tells us in 1 Tim. 3:16 that He was justified in spirit, and in 1<br />

Peter 3:18 that He was made alive in spirit. As soon as He was justified, that moment<br />

justification belonged <strong>to</strong> the world for He was our substitute. Romans 4:25, "Who was<br />

delivered up on the account of our trespasses, and was raised because (or when) we<br />

were justified." When were we justified? When Jesus was justified.<br />

When was Jesus justified? When He was made alive in spirit. That explains two<br />

Scriptures. Acts 13:33-34 where God says, speaking of the Lord Jesus, "Thou art my<br />

Son, this day have I begotten thee", and Col. 1:15-18 "Who is the image of the invisible<br />

God, the firstborn of all creation .... And he is the head of the body, the church: who is<br />

the beginning, the firstborn from the dead." Jesus was the first person ever Born Again.<br />

He was the first born, and His birth out of death in<strong>to</strong> life was for us.<br />

Now we can understand Eph. 2:10, "For we are his workmanship, created in Christ<br />

Jesus." When did He do that work? At the time of which I have just spoken-from the<br />

time He was made sin, justified, arose from the dead, carried His blood in<strong>to</strong> the<br />

Heavenly Holy of Holies and sat down at the right hand of God. He sat down because<br />

His work was finished, because the New Creation could become a reality. Now men<br />

could pass out of death in<strong>to</strong> life, could become the <strong>Righteousness</strong> of God in Him.<br />

If Jesus was made righteous, and made so righteous that He could come out of hell and<br />

go in<strong>to</strong> heaven; if He after being made sin could become so righteous that He could go<br />

in<strong>to</strong> the Father's presence, sit down at His right hand, and be accepted there by the<br />

Father, then everyone who accepts Jesus Christ as Saviour, confesses His Lordship<br />

over him, and receives Eternal Life will become as righteous as Jesus is because Jesus<br />

was made un<strong>to</strong> us <strong>Righteousness</strong> from God.<br />

Don't s<strong>to</strong>p there. Dare <strong>to</strong> turn <strong>to</strong> Romans 3:26 and read the American Revision. ,<br />

"That God might himself be righteous, and the righteousness of him that hath faith in<br />

Jesus." There God declares that He Himself becomes the <strong>Righteousness</strong> of the man<br />

who has faith in Jesus as a Saviour and confesses Him as his Lord. If we become the<br />

<strong>Righteousness</strong> of God in Christ-and <strong>Righteousness</strong> means the ability <strong>to</strong> stand in the<br />

Father's presence without condemnation and with absolute freedom-then God has<br />

solved the Sin Consciousness problem.<br />

How God Deals With The Sin Problem


No man can stand right with God simply by having his sins pardoned. It would leave the<br />

old nature that produced those sins still master of the situation. But when a man<br />

becomes a child of God, he is a New Creation. "The old things are passed away;<br />

behold, they are become new. But all these things are of God, who reconciled us un<strong>to</strong><br />

himself through Christ."<br />

There is a perfect reconciliation. There could not be a perfect reconciliation if there was<br />

sin in this New Creation. He has made man a new being. At the same time everything<br />

man has ever done in his past life is remitted, wiped out as though he had never<br />

committed sin. The word "remission" is never used in connection with the believer. It is<br />

always used in connection with the New Birth. A man's sins are remitted only once.<br />

Eight or nine times "aphesis" is translated "forgiveness". Forgiveness is never used in<br />

connection with the New Birth.<br />

Take as an illustration 1 John 1 :9, "If we confess our sins, he is faithful and righteous <strong>to</strong><br />

forgive us our sins and <strong>to</strong> cleanse us from all unrighteousness." This is not written <strong>to</strong> the<br />

unsaved man. It is written <strong>to</strong> the believer who has lost fellowship with the Father.<br />

Forgiveness belongs <strong>to</strong> the believer. Remission belongs <strong>to</strong> the sinner. Notice carefully<br />

that the sin nature is eliminated and a new nature takes its place. All the sins that the<br />

Old Creation has ever committed are wiped out as though they had never been. God<br />

has no remembrance of them.<br />

When a man tells you that you must confess the sins you committed before you were<br />

Born Again, he is ignorant of God's dealing with the sin problem. The New Creation has<br />

no sins and has no sin. If he has sin, he has not been Born Again. If he has sins, his<br />

sins were never remitted. Heb. 9:26 says, "Now once at the end of the ages bath he<br />

been manifested <strong>to</strong> put away sin by the sacrifice of himself."<br />

Here we get God's statement in regard <strong>to</strong> sin. Man can become a New Creation<br />

because his sin nature was laid on Jesus. When He was made sin and put sin away,<br />

the sin problem was a closed issue. The most wicked man that ever lived can accept<br />

Jesus Christ, and the instant he does he becomes a New Creation. When he becomes<br />

a New Creation, the sin nature s<strong>to</strong>ps being and a new nature takes its place.<br />

The New Creation<br />

2 Cor. 5:17. We have used this Scripture once, but let us go in<strong>to</strong> it once more carefully.<br />

"Wherefore if any man is in Christ, there is a New Creation: the old things are passed<br />

away; behold, they are become new. But all these things are of God who has reconciled<br />

us un<strong>to</strong> himself through Christ." Notice first, "Wherefore if any man is in Christ." The<br />

expression "In Christ" means that when a man is Born Again he comes in<strong>to</strong> Christ. As<br />

the branch is in the vine, so the believer is united with Christ.<br />

Romans 6:5, "For if we have become united with him in the likeness of his death, we<br />

shall be also in the likeness of his resurrection." There is our union with Christ. That<br />

union means that we are in Him. So he says, "Wherefore if any man is in Christ, there'


is (or he is) a new creation." It is not a problem of sins being forgiven, nor a problem of<br />

our having repented enough, but it is a problem of an actual New Birth.<br />

Natural man is without God, without hope, spiritually dead, a child of the Adversary, and<br />

by nature a child of wrath. When he accepts Jesus Christ as his Saviour, confesses Him<br />

as his Lord, at once he is recreated by receiving Eternal Life, the nature of God.<br />

John 10:10, "I came that they may have life, and may have it abundantly."<br />

John 5:24 declares that he who believes on Him passes out of death in<strong>to</strong> life and<br />

cometh not in<strong>to</strong> judgment. I John 5:12, "He that hath the Son hath the life."<br />

Or I John 5:13, "These things have I written un<strong>to</strong> you, that ye may know that ye have<br />

eternal life, even un<strong>to</strong> you that believe on the name of the Son of God."<br />

This is not a hope of Eternal Life. This is the actual receiving of Eternal Life, the nature<br />

of God. When you receive this nature you lose the old Satanic nature.<br />

You cannot have the two natures at the same time. If you did, you would belong <strong>to</strong> two<br />

families at the same time. God would be your Father, and Satan would be your father.<br />

When you died, you would have <strong>to</strong> go <strong>to</strong> both heaven and hell. The part of man that is<br />

recreated is his spirit. His intellect is renewed. His body is healed-if sick. I want you <strong>to</strong><br />

see clearly that this New Creation created in Christ Jesus, who has become a partaker<br />

of the Divine Nature, has passed out of Satanic dominion in<strong>to</strong> the dominion of Jesus<br />

Christ.<br />

Jesus is the Lord over this New Creation. Gal. 6:15, "For neither is circumcision<br />

anything, nor uncircumcision, but a new creation." Eph. 2:8-9, "For by grace have ye<br />

been saved through faith; and that not of yourselves, it is the gift of God; not of works,<br />

that no man should glory." All that an unsaved man does in repenting, in giving up sin,<br />

in penance, is the work of an unregenerate man. It has no standing with God.<br />

God takes the sinner as he is. No matter how deep in sin he has gone the New Birth will<br />

straighten him out. We have thought that a sinner could pray through, that he could<br />

repent until God would forgive him. All that is unscriptural. It is all right for a Jew under<br />

the Law, but not for a sinner tinder grace. The sinner is dead. He is sin. All the good<br />

works that he does are the works of sin. God does not want them.<br />

God takes him as he is-full of sin, rebellion, Satanic nature-and imparts <strong>to</strong> him His<br />

nature. His nature drives out that foul, unclean nature of Satan and makes him a New<br />

Creation. All the sins of that Old Creation are remitted instantaneously. The man stands<br />

before the Father as though sin had never been. The next step in the drama is the crux<br />

of the whole thing. 2 Cor. 5:21, "Him who knew no sin God made <strong>to</strong> be sin on our behalf<br />

; that we might become the righteousness of God in him."<br />

Everything we have done so far has been <strong>to</strong> one end, that man might become the<br />

righteousness of God in Christ. What does <strong>Righteousness</strong> mean? It is the ability <strong>to</strong><br />

stand in the Father's presence as though sin had never been, as free as Adam was


efore he transgressed. John 8:36, "If therefore the Son shall make you free, ye shall be<br />

free indeed (or in reality)." In the New Creation the Son has made us free.<br />

Rom. 8:1, "There is therefore now no condemnation <strong>to</strong> them that are in Christ Jesus.".<br />

We are New Creations. We are the <strong>Righteousness</strong> of God in Christ. We have arrived;<br />

We are children of God. The only righteousness the church has known has been the<br />

Calvanistic type that made an unworthy man righteous. The new kind of <strong>Righteousness</strong>,<br />

that Paul described, is the <strong>Righteousness</strong> of a righteous man whom God has made<br />

good by imparting his very nature <strong>to</strong> him.<br />

When He said my righteous ones shall live by Faith, He is describing a New Creation<br />

that has been made righteous with His own nature. This is not a legal righteousness,<br />

nor a reckoned righteousness, but the actual impartation of God's own righteous nature.<br />

RIGHTEOUSNESS RESTORED<br />

UNIVERSAL Sin Consciousness is the parent of all the religions of the earth. Man has<br />

ever sought <strong>to</strong> rid himself of the sense of guilt and sin. Sin Consciousness was born at<br />

the Fall. It was manifested in Adam's fear <strong>to</strong> meet God and his desire <strong>to</strong> cover his<br />

nakedness. The Revelation of God and the development of that Revelation have been<br />

<strong>to</strong> one end-<strong>to</strong> res<strong>to</strong>re <strong>Righteousness</strong> <strong>to</strong> man.<br />

The meaning of <strong>Righteousness</strong> in this sense is the ability <strong>to</strong> stand in the presence of<br />

God without the sense of sin, guilt, or inferiority. It also includes the legal relation of a<br />

son, and fellowship with the Father God. When Adam sinned he instantly lost fellowship<br />

with Jehovah and the ability <strong>to</strong> approach Him. This Sin Consciousness has robbed man<br />

of his faith and filled him with a sense of unworthiness that dominates human<br />

consciousness <strong>to</strong>day.<br />

Now the problem is this: Has God provided a Redemption that will take away this Sin<br />

Consciousness and permit man <strong>to</strong> come in<strong>to</strong> His presence now and stand there as<br />

Jesus did? If God could do that, then faith is res<strong>to</strong>red, for the great enemy of faith is the<br />

sense of unworthiness. Theology has failed <strong>to</strong> interpret the plan of Redemption in such<br />

a manner as <strong>to</strong> remove this Sin Consciousness from the minds of those who accept<br />

Christ.<br />

In fact, most of the ministers who are classed among the orthodox, continually preach<br />

sin instead of <strong>Righteousness</strong>, and keep their congregations under condemnation rather<br />

than lead them out in<strong>to</strong> liberty where faith can function. I have come <strong>to</strong> see that the<br />

basis of real faith is <strong>to</strong> let the Christian know that <strong>Righteousness</strong> has been res<strong>to</strong>red <strong>to</strong><br />

him. In job 33:26 is a prophecy that is very striking. It is a picture of the New Birth.<br />

I can give you only one verse: "He prayeth un<strong>to</strong> God, and he is favorable un<strong>to</strong> him, So<br />

that he seeth his face with joy: And lie res<strong>to</strong>reth un<strong>to</strong> man his righteousness." There are<br />

three facts here. First, man prays and God hears his prayer. Second, "He seeth his


face with joy"-res<strong>to</strong>red fellowship. Third, "He res<strong>to</strong>reth un<strong>to</strong> man his righteousness." In<br />

these three statements we have the result of a complete Redemption.<br />

In another chapter I am going <strong>to</strong> show you the different types of <strong>Righteousness</strong> that<br />

have been granted <strong>to</strong> man down through the ages, until God in Christ res<strong>to</strong>red this<br />

perfect, God satisfying <strong>Righteousness</strong> <strong>to</strong> us. The book of Romans is a s<strong>to</strong>ry of how God<br />

res<strong>to</strong>red <strong>Righteousness</strong> <strong>to</strong> us on the ground of faith in Jesus Christ. It is the great<br />

master- drama of humanity.<br />

In Rom. 1:16-17, Paul declares: "For I am not ashamed of the gospel of Christ: for it is<br />

the power of God un<strong>to</strong> salvation <strong>to</strong> every one that believeth ; <strong>to</strong> the Jew first, and also <strong>to</strong><br />

the Greek. For therein (in this gospel) is revealed a righteousness of God from faith un<strong>to</strong><br />

faith: as it is written, But the righteous shall live by faith." This <strong>Righteousness</strong> that is<br />

revealed is the <strong>Righteousness</strong> that the believer receives in Christ.<br />

In the first three chapters, up <strong>to</strong> the eighteenth verse of the third chapter, we have God<br />

showing how the Jew and the Gentile both have utterly failed <strong>to</strong> attain a <strong>Righteousness</strong><br />

that would give them a standing with God. He concludes the argument in Rom. 3:9-18<br />

with fourteen charges in the grand indictment against man. In the first charge He says,<br />

"There is none righteous, no, not one."<br />

No man has a standing with God outside of Christ. These fourteen charges are laid<br />

against the unregenerate man, not the Christian. In the 19th and 20th verses He sums<br />

up the case. He shows that the Gentiles without law failed, and the Jews under the law<br />

have failed <strong>to</strong> attain <strong>Righteousness</strong> before God. Then in Rom. 3:21-26 we get God's<br />

statement of how this <strong>Righteousness</strong> has been res<strong>to</strong>red <strong>to</strong> man upon legal grounds.<br />

"But now apart from the law a righteousness of God hath been manifested, being<br />

witnessed by the law and the prophets." Another translation is, "A <strong>Righteousness</strong> has<br />

cone <strong>to</strong> light." Did you notice the expression "apart from the law"? Independent of the<br />

law a <strong>Righteousness</strong> of God bath been manifested, and the law witnesses <strong>to</strong> its validity<br />

as well as the prophets.<br />

He says, "Even the righteousness (not "a" righteousness, but "the" righteousness) of<br />

God through faith in Jesus Christ un<strong>to</strong> ail them that believe; for there is no distinction;<br />

for all have sinned and fall short of the glory of God; being justified freely by his grace<br />

through the redemption that is in Christ Jesus." Rom. 3:26, "For the showing, I say, of<br />

his righteousness at this present season: that he might himself be righteous and the<br />

righteousness of him that hath faith in Jesus." (Mar. Am. Rev.)<br />

God is not afraid <strong>to</strong> become the <strong>Righteousness</strong> of the man who has faith in Jesus<br />

because He planned that Redemption. It is faith in His own Son and what that Son has<br />

wrought for man. God is not ashamed <strong>to</strong> become the <strong>Righteousness</strong> of the New<br />

Creation. If there is anything that ought <strong>to</strong> free us and lift us above the age-old master,<br />

Sin Consciousness, it is this fact. In I Cor. 1 :30, Jesus is declared <strong>to</strong> be our<br />

<strong>Righteousness</strong>.


"But of him are ye in Christ Jesus, who was made un<strong>to</strong> us wisdom from God, and<br />

righteousness, and sanctification, and redemption." Here God declares He is our<br />

<strong>Righteousness</strong>. And in 2 Cor. 5:21, by the New Birth He makes us His <strong>Righteousness</strong> in<br />

Christ. No man who has received Eternal Life and given his spirit an opportunity <strong>to</strong><br />

develop by feeding on the Word can ever challenge his standing with the Father.<br />

Never again will he shrink under that sin teaching of the modern pulpit and look upon<br />

himself as a failure and sin-ruled.<br />

He is a master. He has as much a right before the throne of grace as Jesus has upon it.<br />

He has as much a right in the Father's presence as the Father has a right <strong>to</strong> sit upon His<br />

own throne. Why? Because the Father Himself planned the Redemption and wrought<br />

the Redemption through His Son, and sets His seal upon that Redemptive work by<br />

making the believer in Jesus Christ Righteous with His own <strong>Righteousness</strong>.<br />

REDISCOVERY OF PAUL'S EPISTLES<br />

THERE is a new interest in the Epistles. Paul's Epistles are a revelation of the two-fold<br />

unveiling of Redemption, the legal and the vital side of that mighty plan. They give us<br />

the answer <strong>to</strong> Job 33:26 (American Revision). "And he res<strong>to</strong>reth un<strong>to</strong> man his<br />

righteousness".<br />

The Recovery of <strong>Righteousness</strong><br />

It is a legal recovery. The definition of <strong>Righteousness</strong> as seen in the Pauline Revelation<br />

is the ability <strong>to</strong> stand in God's presence without the sense of guilt or inferiority. The great<br />

major theme of these Epistles is the new <strong>Righteousness</strong> in contrast <strong>to</strong> the old<br />

<strong>Righteousness</strong> under the Law. One is by grace, the other by works. One was a limited<br />

<strong>Righteousness</strong>, the other an unlimited <strong>Righteousness</strong>. One gave man the standing of a<br />

servant, the other the standing of a son.<br />

This new kind of <strong>Righteousness</strong> was the "mystery kept hidden through the ages". It was<br />

revealed by God <strong>to</strong> man through Paul. It is the revelation of a new kind of Fellowship<br />

based upon legal grounds. Man lost his Fellowship in the Garden. It had never been<br />

res<strong>to</strong>red <strong>to</strong> him. Fellowship is the ultimate of God's dream for man. I Cor. 1:9 "God is<br />

faithful, through whom ye were called in<strong>to</strong> the fellowship of his Son Jesus Christ our<br />

Lord." Our Fellowship is with the Father and with the Son.<br />

The New Kind of Love<br />

It is the revelation of a new kind of love. Natural, human love has failed. It is the tragedy<br />

of the human race. Love is the best thing that natural man has, but it turns <strong>to</strong> jealousy,<br />

bitter hatred, and sometimes murder. The new kind of love is never selfish, never seeks<br />

its own. It comes from the heart of the Father God who is love. This new kind of love is<br />

the greatest thing that ever came <strong>to</strong> man. It is the solution of the human problem.<br />

It is not only a revelation of these mighty things, but it is also a revelation of the new<br />

kind of Life. Jesus said, "I am come that ye might have life." The New Creation is


eceiving the nature and life of God. It makes man God's son, makes man one with<br />

Christ and one with the Father. It is the outstanding feature of Christianity-the greatest<br />

miracle of the ages.<br />

A New Covenant<br />

It is the revelation of a New Covenant. The Old Covenant with its offerings, sacrifices,<br />

and laws was fulfilled and set aside. The New Covenant was instituted with the sacrifice<br />

of Jesus Christ. He became the High Priest, and we became the priests of this New<br />

Covenant. It is the Covenant that binds the believer <strong>to</strong> Christ, and Christ <strong>to</strong> the Believer-<br />

Jesus himself being the security. It is the advent of a new wisdom. Christ was made<br />

un<strong>to</strong> us wisdom. It is the wisdom that cometh down from above.<br />

This wisdom that cometh down from above is the ability <strong>to</strong> understand Revelation<br />

Knowledge. Wisdom is the fruit of the human spirit. This new kind of wisdom is the fruit<br />

of the recreated and indwelt human spirit. It is the revelation of the Lordship of Jesus-as<br />

well as the lordship of love and the lordship of the Word. They all mean practically the<br />

same thing. It is the revelation of a new kind of faith, of a faith walk, of a faith life.<br />

Christianity is called "The Faith".<br />

It is the revelation of the present ministry of Christ at the right hand of the Father.<br />

It is the revelation of the Church as the body of Christ.<br />

It is the revelation of the work of Christ from the Cross <strong>to</strong> the Throne.<br />

A Revelation of His present ministry at the Right Hand of God for the Believer.<br />

TRUE CONCEPTION OF GOD<br />

SIN Consciousness has given us a wrong picture of God and a wrong picture of the<br />

New Creation. It has made us see God as a holy, just, austere, and unapproachable<br />

Being who is ever on the alert <strong>to</strong> discover sin in us and condemn us. That conception<br />

has made us afraid and caused us <strong>to</strong> shrink from Him. The conception is \wrong: He is<br />

a Father God. John 14.23 says that He will make His home with us. "If a man love me,<br />

he will keep my word: and my Father will love him, and we will come un<strong>to</strong> him, and<br />

make our abode with him."<br />

John 16:27, "For the Father himself loveth you." John 17:23, "That the world may know<br />

that thou didst send me, and lovedst them, even as thou lovedst me." This is a complete<br />

repudiation of the modern theological view of the Father God. When we know Him as a<br />

loving, tender Father who longs for our fellowship and longs <strong>to</strong> live with us, the whole<br />

picture is changed. Relationship teaching has never been given its place. We have<br />

never thought of ourselves as the very sons and daughters of God. Most of the hymns<br />

written on this subject tell us that we are adopted in<strong>to</strong> the family of God.<br />

We know that an adopted child is not a real child and never can be. The child of God is<br />

not only recreated and horn of the Spirit of God, but he is also legally adopted. Romans<br />

8:15, "For ye received not the spirit of bondage again un<strong>to</strong> fear ; but ye received the


spirit of adoption, whereby we cry, Abba, Father." He has a double relationship-a legal<br />

relationship and a vital relationship with the Father God. The New Creation fact has<br />

never been brought <strong>to</strong> the front.<br />

The Word declares that we are New Creations, that the old things connected with the<br />

"fallen nature" are passed away. The old things of doubt, fear, and bondage <strong>to</strong> sickness<br />

and want have passed away. Romans 6:5-11, "For if we have become united with him<br />

in the likeness of his death, we shall be also in the likeness (or united with) of His<br />

resurrection ; knowing this, that our old man was crucified with him, that the body of sin<br />

might be done away, that so we should no longer be in bondage <strong>to</strong> sin; for he that hath<br />

died is justified from sin.<br />

But if we died with Christ, we believe that we shall also live with him; knowing that Christ<br />

being raised from the dead dieth no more; death no more hath dominion over him. For<br />

the death that he died, he died un<strong>to</strong> sin once: but the life that he liveth, he liveth un<strong>to</strong><br />

God. Even so reckon ye also yourselves <strong>to</strong> be dead un<strong>to</strong> sin, but alive un<strong>to</strong> God in<br />

Christ Jesus." The New Creation is complete in Christ, perfectly cared for, perfectly<br />

loved. In the presence of such great Scriptures, as 2 Cor. 5:21, we should repudiate<br />

every thought of weakness and Sin Consciousness, rise <strong>to</strong> the level of our place in<br />

Christ, and declare our freedom.<br />

"Him who knew no sin he made <strong>to</strong> be sin on our behalf; that we might become the<br />

righteousness of God in Him." We have become the <strong>Righteousness</strong> of God in Him, but<br />

we have been living as slaves when we ought <strong>to</strong> reign as kings. We yielded without a<br />

fight when we heard the Adversary roar about our unworthiness <strong>to</strong> stand in God's<br />

presence. Everytime we confess our weakness, we repudiate the finished work of Christ<br />

and belittle our own position and standing in Christ. Phil. 4:13, "I can do all things in him<br />

that strengtheneth me.<br />

The mind must be fully satisfied with the evidence of a New Creation, a Redemption<br />

from Satan's dominion, and an emancipation from sin. This can only come <strong>to</strong> us through<br />

the Word. The Scriptures in this study absolutely settle that issue. The sin problem<br />

s<strong>to</strong>ps being a problem the moment we know what we are in Christ. Faith is a problem<br />

only <strong>to</strong> those who are ignorant of their rights and privileges, and their place in Christ.<br />

Heb. 1:3-4 tells us that when Christ had made the great substitution, He sat down at the<br />

right hand of the Majesty on High.<br />

"Who being the effulgence of his glory, and the very image of his substance, and<br />

upholding all things by the word of his power, when he had made purification of sins, sat<br />

down on the right hand of the Majesty on high; having become by so much better than<br />

the angels, as he hath inherited a more excellent name than they." He could not have<br />

been accepted by the Father and been given that seat at the Father's right hand unless<br />

He had made possible the New Creation, a perfect fellowship, and a perfect standing<br />

with the Father for all who believe on Him.


Heb. 9:11-12 tells us that Christ carried His blood in<strong>to</strong> the Heavenly Holy of Holies and<br />

made an eternal Redemption. "But Christ having come a high priest of the good things<br />

<strong>to</strong> come, through the greater and more perfect tabernacle, not made with hands, that is<br />

<strong>to</strong> say, not of this creation, nor yet through the blood of goats and calves, but with his<br />

own blood, entered in once for all in<strong>to</strong> the holy place, having obtained eternal<br />

redemption." If that is done then our Redemption is a complete, finished thing. God<br />

declares that it is. Satan's dominion over us is broken.<br />

Heb. 9:24-26 declares that He is in the Father's presence on our behalf, after putting sin<br />

away by the sacrifice of Himself. Heb. 7:25, "Wherefore also he is able <strong>to</strong> save <strong>to</strong> the<br />

utter- most them that draw near un<strong>to</strong> God through him, seeing he ever liveth <strong>to</strong> make<br />

intercession for them." The word "save" also means "heal"; In His mind there are no<br />

incurables. He climaxes the whole thing by declaring that He made one sacrifice for sins<br />

forever, so that the man who accepts Him as his Saviour becomes God's child. As His<br />

child, man becomes the <strong>Righteousness</strong> of God in Christ.<br />

Now we can approach the. Father at any time or anywhere with a quiet certainty that we<br />

have an audience. Faith has ceased <strong>to</strong> be a problem. Sin has ceased <strong>to</strong> be a problem.<br />

<strong>Righteousness</strong> has ceased <strong>to</strong> be a problem. Sonship has ceased <strong>to</strong> be a problem. We<br />

are now in Christ, New Creations, children of God. 1 John 3:2, "Beloved, now are we<br />

children of God." We are not problem children. We are children endowed with His<br />

ability, children beloved of the Father.<br />

FELLOWSHIP THROUGH RIGHTEOUSNESS<br />

1 COR. 1:9 "God is faithful, through whom ye were called in<strong>to</strong> the fellowship of His Son<br />

Jesus Christ our Lord." Do you think the Father would call us in<strong>to</strong> fellowship with His<br />

Son if we were not righteous ? Do you think John could write 1 John 1:1-4 under the<br />

direction of the Holy Spirit if we were not righteous? "That which was from the beginning<br />

(that means the Incarnation), that which we have heard, that which we have seen with<br />

our eyes, that which we beheld, and our hands handled, concerning the Word of life<br />

(and the life was manifested, and we have seen, and bear witness, and declare un<strong>to</strong><br />

you the life, the eternal life, which was with the Father, and was manifested un<strong>to</strong> us)."<br />

That Eternal Life was Jesus. Now we can understand what it means.<br />

"He that bath the Son bath the Life." Jesus is that Eternal Life which was manifested.<br />

Notice the next two verses. "That which we have seen and heard declare we un<strong>to</strong> you."<br />

Why? "That ye also may have fellowship with us: yea, and our fellowship is with the<br />

Father, and with his Son Jesus Christ." We are not only called in<strong>to</strong> fellowship with the<br />

Son, but we are also called in<strong>to</strong> fellowship with the Father. The Word "fellowship" is<br />

translated from the Greek word which is translated "communion" in some places.<br />

Communion and fellowship are identical. They mean blissful harmony. They mean that<br />

our spirits and the Holy Spirit through the Word, are in perfect accord. Now we are<br />

assuming the positions of sons. We are bearing the burdens of the Master in His stead.<br />

We are fellow-shipping Him. We are taking over His burdens. Our fellowship is manifold.


We have fellowship with the Father. We have fellowship with the Son. We have<br />

fellowship with the Holy Spirit. We have fellowship with the Word. And we also have<br />

fellowship with each other.<br />

The most vital, and the one that means the most <strong>to</strong> us, is our fellowship with the Word.<br />

We have this Revelation from the heart of the Father <strong>to</strong> feed upon.<br />

Matt. 4:4, "Man shall not live by bread alone, but by every word that proceedeth out of<br />

the mouth of God." Daily, we feed and meditate upon the Word until men and<br />

women feel the presence and power of the Unseen One in our lives. We face life's<br />

problems fearlessly. Rev. 12:11, "And they overcame him because of the blood of<br />

the Lamb, and because of the word of their testimony." The Word here is "Logos". It is<br />

Jesus. They overcame him by the Word that was in their lips.<br />

Broken Fellowship<br />

He tells us in 1 John 1:6, "If we say that we have fellowship with him and walk in the<br />

darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we<br />

have fellowship one with another, and the blood of Jesus his Son cleanseth us from all<br />

sin." The thing that makes the church the most beautiful place in the world is not the<br />

building. It is the people who are in fellowship with one another and with the Lord Jesus.<br />

The moment we sin against our brother, we break fellowship with Him. When we break<br />

fellowship with Him we go in<strong>to</strong> darkness and there is no getting out of that darkness<br />

until we confess our sins. I John 1 :9, "If we confess our sins, he is faithful and righteous<br />

<strong>to</strong> forgive us our sins, and <strong>to</strong> cleanse us from all unrighteousness."<br />

When we confess our sin <strong>to</strong> the Father, He is faithful and righteous <strong>to</strong> forgive us. If a<br />

man should say, "I have no fellowship with the Father -somehow or other I have lost it<br />

and yet I have not committed sin", the man is ignorant or else he is lying because the<br />

Father does not withdraw His fellowship unless we have sinned. "If we say we have not<br />

sinned, we deceive ourselves, and the truth is not in us." This has reference <strong>to</strong> broken<br />

fellowship. No man needs <strong>to</strong> stay in broken fellowship. Acting on 1 John 1:9 res<strong>to</strong>res<br />

righteousness <strong>to</strong> him.<br />

No human religion, no philosophy, no works that natural man can do will ever give him<br />

fellowship with the Father or <strong>Righteousness</strong> which makes it possible for him <strong>to</strong> stand in<br />

the Father's presence without Sin Consciousness. In other words, no man can have<br />

fellowship with the Father and be free from Sin Consciousness until he is a New<br />

Creation, until he becomes the <strong>Righteousness</strong> of God in Christ. But the instant a man is<br />

Born Again, he becomes the <strong>Righteousness</strong> of God in Christ. Then he has fellowship<br />

with the Father. He can stand in the Father's presence as though he had never sinned.<br />

The Church His Body Possessing <strong>Righteousness</strong><br />

Eph. 1:4, "Even as he chose us in him before the foundation of the world, that we<br />

should be holy and without blemish before him: in love having marked us out for the<br />

position of sons." (Literal Translation). This is God's declaration that, in this present life,<br />

He planned we should be holy and without blemish before Him. This is not after we die,


ut <strong>to</strong>day. That holiness and beauty of life is all of grace, not of ourselves. The only<br />

thing we do is receive it, accept it with joy.<br />

Eph. 5:25 speaking of Christ and the church, and using marriage as an illustration says,<br />

"Husbands, love your wives, even as Christ also loved the church, and gave himself up<br />

for it; that he might sanctify it, having cleansed it by the washing of water with the word,<br />

that he might present the church <strong>to</strong> himself a glorious church, not having spot or wrinkle<br />

or any such thing; but that it should be holy and without blemish." He does not say that<br />

the church is going <strong>to</strong> be a conqueror after it gets <strong>to</strong> heaven, but that it is a conqueror<br />

now.<br />

It is not going <strong>to</strong> be sanctified after it gets <strong>to</strong> heaven but now.<br />

It is not going <strong>to</strong> be cleansed by the washing of the Word after it gets <strong>to</strong> heaven but<br />

now.<br />

The Word is the thing that brings knowledge. The ignorance of the church about the<br />

Bible is appalling. It is because of textual preaching. The exposition of the Word makes<br />

men spiritual. It makes them hungry for the Word so that they study the Word for<br />

themselves. This church "without spot or wrinkle" is the church that has been cleansed<br />

through the Word of God. It is not cleansed by prayer only but by the Word. It is the<br />

Spirit that uses the Word <strong>to</strong> build the life of Christ in<strong>to</strong> us. Col. 1 :21-22 gives us another<br />

picture of the church.<br />

"And you, being in time past alienated and enemies in your mind in your evil works, yet<br />

now hath he reconciled in the body of his flesh through death, <strong>to</strong> present you holy and<br />

without blemish and unreprovable before him." This is a beautiful picture of the<br />

recreated body-reconciled, holy, without blemish, without reproof, standing before the<br />

Father, not only clothed in the <strong>Righteousness</strong> of Christ but actually partakers of His<br />

<strong>Righteousness</strong>. This is a pho<strong>to</strong> of our present walk in Christ. Eph. 4:23-24, "That ye be<br />

renewed in the spirit of your mind, and put on the new man, that after God hath been<br />

created in righteousness and holiness of truth."<br />

This New Creation is created out of <strong>Righteousness</strong>. <strong>Righteousness</strong> is the nature of the<br />

Father God. We have partaken of that <strong>Righteousness</strong>-that nature of God. We are <strong>to</strong> put<br />

on the conduct of the new man in our daily life. We are no longer <strong>to</strong> talk like the old<br />

man. The old man lived in failure, in selfishness, in greed, in fear. The new man lives in<br />

the fullness of love. He is Jesus-like -dominated by heaven and heaven's sweet spirit.<br />

The old creation and the new are as far apart as God and Satan. Heb. 13:20-21, "Now<br />

the God of peace, who brought again from the dead the great shepherd of the sheep<br />

with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every<br />

good thing <strong>to</strong> do his will, working in us that which is well pleasing in his sight." It is the<br />

purpose of the risen Christ <strong>to</strong> "make us perfect in every good thing <strong>to</strong> do His will."


It is His business <strong>to</strong> work in us His own good pleasure, making us beautiful in the sight<br />

of the Father. Phil. 1 :6 carries us a step farther in this. "Being confident of this very<br />

thing, that he who began a good work in you will perfect it until the day of Jesus Christ."<br />

He has begun His good work. He started it at the New Birth. Now He is taking the things<br />

of Jesus and building them in<strong>to</strong> us. The very life of Christ is being built in<strong>to</strong> us. This is<br />

done by our living in the Word and the Word dominating our daily walk.<br />

The love nature must gain the ascendency in us until our words are soaked in love, until<br />

our whole spirit is held in a solution as it were of the love nature of the Father.<br />

Phil. 2:13 becomes a glorious reality. "For it is God who is at work within you, willing and<br />

working his own good pleasure." It is God reproducing Himself in us. We are <strong>to</strong> live and<br />

walk and talk in love. 1 Pet. 5:10 has another sweet message for our hearts. "And the<br />

God of all grace, who called you un<strong>to</strong> his eternal glory in Christ, after that ye have<br />

suffered a little while, shall himself perfect, establish, strengthen you."<br />

We may be going through hard places. We may be suffering. There may not be much<br />

happiness for us in this life, but there can be joy. Happiness comes from our<br />

surroundings; joy comes from our recreated hearts. We have Him in our hearts. He will<br />

strengthen us, establish us, until our lives become like Jesus' life. Eph. 5:1-2, "Be ye<br />

therefore imita<strong>to</strong>rs of God, as beloved children (or children of love)." What would we do<br />

if we imitated God: We would love "And walk in love, even as Christ also loved you, and<br />

gave himself up for you."<br />

We are <strong>to</strong> give ourselves up as an odor, a sweet, fragrant offering of love <strong>to</strong> the world.<br />

They may criticize and hate us, but we love them. We walk in love <strong>to</strong>ward them. Until<br />

we love as He loves, we do not represent Him. He never answered back. He never said<br />

unkind things. He never criticized. He never peddled scandal. He spoke love words. He<br />

helped men and women. He said beautiful things. This walking in love is the most<br />

beautiful thing in the world. God is love. We are born of love. Love is the rule and law of<br />

our life. Love is the strength of our life. Love is the very beauty of our life. We are<br />

walking as He walked.<br />

This is the <strong>Righteousness</strong> of God in us. It is in reality our life in Christ. 1 John 4:17,<br />

"Herein is love made perfect with us, that we may have boldness in the day of judgment;<br />

because as He is, even so are we in this world. We are here as He is up there. 1 John<br />

4:18, "There is no fear in love: but perfect love casteth out fear." There is no fear in love.<br />

We are living in love. We have come <strong>to</strong> believe in love. We know that He is love. We<br />

know that we are abiding in love. We know that love is abiding in us. This is the secret<br />

of faith. This Revelation <strong>to</strong>. Paul and John is a series of pictures of us that our Father<br />

has put in His album.<br />

We are finding ourselves complete in Him. Col. 2:9-10, "For in him dwelleth all the<br />

fullness of the Godhead bodily, and in him ye are made full, who is the head of all<br />

principality and power." That is how we appear <strong>to</strong> our Father. That is the way love sees<br />

us, even as it saw Him. It sees us as New Love Creations, ruled by love, living in love,<br />

and letting love live in us. All this is possible. All this is ours.


RIGHTEOUSNESS BY FAITH<br />

THE church does not appreciate what she is as declared in the Word. We have been<br />

taught that we were unworthy and unrighteous, that we were weak and had no faith, for<br />

so long that it has become a chronic disease. We look with fear upon any message that<br />

brings relief unless it is a message of works. If we could sacrifice something, if we could<br />

pray long enough and hard enough, if we could confess our sins enough, then in some<br />

way we might get straightened out in our spiritual life. The whole thing is wrong.<br />

<strong>Righteousness</strong> comes by faith. It is not gained by works, by repentance, by crying or by<br />

weeping. Neither does it come by the way of begging. It comes only by the way of faith.<br />

Man has always sought <strong>to</strong> get <strong>Righteousness</strong> by works. If we thought we could become<br />

the <strong>Righteousness</strong> of God by praying for a certain number of hours, we would do it. If<br />

we were <strong>to</strong>ld that someone had obtained <strong>Righteousness</strong> by confessing all their sins<br />

since childhood and by making restitution for them, we would be willing <strong>to</strong> make the<br />

effort.<br />

<strong>Righteousness</strong> does not come that way. It comes by faith. Not by your work but by<br />

Christ's work. Not by your tears but by the tears of Christ. If everyone of us knew that<br />

we have <strong>Righteousness</strong> in us, we would become entirely independent of circumstances.<br />

If we were as conscious of being the <strong>Righteousness</strong> of God as we are conscious of<br />

being weak and unworthy, we would not be sick any longer, we would not be held in<br />

bondage <strong>to</strong> want and poverty.<br />

If we were as conscious of our Identification with Jesus Christ and our oneness with<br />

Him as we are conscious of physical pain and physical need, we would never have pain<br />

and we would never mention our needs again. This new sense of <strong>Righteousness</strong>, this<br />

new fact of <strong>Righteousness</strong>, this new discovery of our being the <strong>Righteousness</strong> of God in<br />

Christ gives us a new sense of freedom in Christ. It utterly destroys the Sin<br />

Consciousness and the Weakness Consciousness and the Want Consciousness. In<br />

their place has come the all absorbing reality of Christ. We know that He is our<br />

<strong>Righteousness</strong> and that we are the <strong>Righteousness</strong> of God in Him.<br />

He is with us in all His ability and strength, in all His completeness and fullness. We are<br />

not afraid of circumstances. He whispers, "Fear thou not, for I am with thee; be not<br />

dismayed, for I am thy God; I will strengthen thee ; yea, I will help thee ; yea, I will<br />

uphold thee with the right hand of my righteousness." He is with us. He is the God of the<br />

New Creation. He is our strength., He is upholding us with His <strong>Righteousness</strong>. We<br />

cannot fail. We cannot be kept in bondage.<br />

This gives us a new liberty in prayer, a new sense of authority as sons and daughters of<br />

God <strong>to</strong> use the Name of Jesus, a new joy in fellowship with the Father. There is a new<br />

freshness in the Word. It has become literally His Word <strong>to</strong> us. Its absoluteness grips our<br />

hearts. We may not have realized it before but the Father and Testis are speaking <strong>to</strong> us.


The Word is the voice of the Father. He is not speaking <strong>to</strong> multitudes. He is speaking <strong>to</strong><br />

each one of us. He declares that we have become the <strong>Righteousness</strong> of God in Him.<br />

We know that we are what He declares us <strong>to</strong> be.<br />

Then there comes a new sense of mastery. We are coming in<strong>to</strong> our rights, our legal<br />

rights in Christ. Our steps are sure now. No longer is there any uncertainty. We are not<br />

afraid of what the day may bring forth. We know what it means when He says, "Greater<br />

is he that is in you than he that is in the world." We know what it means when He says,<br />

"Ye are of God, my little children, and have overcome them." He is talking <strong>to</strong> us. The<br />

sense of mastery, the strange new dignity of sonship, sweeps over our hearts.<br />

We understand what it means <strong>to</strong> be under orders from heaven. We are ambassadors.<br />

We are clothed with authority from heaven. Luke 24:49, "But tarry ye in the city, until ye<br />

be clothed with ability from on high." Now we understand what Jesus meant when He<br />

said that demons and the forces of darkness would be subject <strong>to</strong> us. Weakness, fear of<br />

failure-the little kingdoms that once ruled the world have been subordinated by Jesus<br />

Christ. Jesus conquered Satan. Every Satan-ruled force is subject <strong>to</strong> His Name.<br />

He put Satan and all his works under our feet.<br />

Now we know what Redemption means. We know we have become "the fullness of Him<br />

that filleth all in all." We know that "of His fullness have we all received and grace upon<br />

grace. We know that we have received "the abundance of grace and the gift of<br />

righteousness." We reign as kings in the realm of life through Jesus Christ. W e begin <strong>to</strong><br />

understand I Cor. 12:3, "And no man can say, Jesus is Lord, but in the Holy Spirit."<br />

Now we say it as New Creations conscious of our standing and our rights. Satan's<br />

dominion has been broken. The Lordship of Jesus has begun.<br />

We shall not want because we are one with Him. He is the Vine, we are the branches.<br />

We are the fruit bearing portion of the Vine. We are His lips! We are His hands!<br />

We are living with Him. He is living in us unseen but real. We walk with Him.<br />

All this <strong>Righteousness</strong> gives us.<br />

RIGHTEOUSNESS UNDER THE COVENANTS<br />

IT thrilled me when I realized what mighty achievements were wrought by men who had<br />

only limited <strong>Righteousness</strong> under the First Covenant. I thought of Abraham. As soon<br />

as he was circumcised and came in<strong>to</strong> the Covenant, God gave him a limited<br />

<strong>Righteousness</strong>. I thought of his daring <strong>to</strong> stand in the presence of God and plead for<br />

Sodom and Gomorrah with that lofty fearlessness that is not matched in our modern day<br />

by men who know their unlimited <strong>Righteousness</strong> and rights in Christ.<br />

I thought of the mighty acts of Moses who only had a servant's place before Jehovah,<br />

yet he dared <strong>to</strong> obey God and achieved such marvelous vic<strong>to</strong>ries for that slave nation,<br />

Israel. I thought of Joshua who dared <strong>to</strong> obey Jehovah and led that nation down <strong>to</strong> the<br />

shore of the Jordan when it was at flood-tide. He dared <strong>to</strong> say <strong>to</strong> the priests, "Take the<br />

Ark and go down and dip your feet in<strong>to</strong> the water, and when you do a way will be


opened for you <strong>to</strong> go through dry shod." And yet, this man Joshua had only limited<br />

<strong>Righteousness</strong>-the <strong>Righteousness</strong> of a servant.<br />

We see him stand before the armies and cry <strong>to</strong> the sun, "Stand still until the nation is<br />

avenged of its enemies." That man dominated the universe, and yet he had but limited<br />

<strong>Righteousness</strong>. We see Elijah at the Battle of the Gods on Mount Carmel calling down<br />

fire out of heaven, bringing rain upon a drought stricken land. He was an absolute<br />

master of the laws of nature. And yet, he was but a servant with a servant's standing<br />

and a servant's limited <strong>Righteousness</strong>. Space will not allow us <strong>to</strong> speak of Daniel and<br />

the three Hebrew children, or of David's mighty men of war.<br />

They had only limited <strong>Righteousness</strong>, yet what prodigies they wrought. Their<br />

<strong>Righteousness</strong> was reckoned <strong>to</strong> them on the ground of the value that God placed upon<br />

the blood of bulls and goats, upon the sacredness of His Covenant with Abraham.<br />

They were not Recreated men and women as we are. They were but servants under a<br />

law that must be set aside for another <strong>to</strong> take its place, which was <strong>to</strong> be based upon a<br />

better sacrifice and better blood. Our hearts thrilled as we read of their obedience <strong>to</strong> the<br />

command of an Angel.<br />

They did not walk by faith as we do. They walked by sight. They saw the Angel. They<br />

heard his voice. They lived in the realm of the Senses. Their outstanding characteristic<br />

was obedience <strong>to</strong> the voice of God. He has given us a record of their mighty<br />

achievements based upon their obedience <strong>to</strong> the Abrahamic Covenant.<br />

Unlimited <strong>Righteousness</strong><br />

I once craved <strong>to</strong> get God's estimation of our <strong>Righteousness</strong>, of our standing before the<br />

Father, and of our rights and privileges in Christ; in the New Covenant. I found it in the<br />

Pauline Revelation. I saw what we were in the mind of the Father and in the mind of the<br />

Master. I saw our limitless possibilities in the New Covenant and in our relation <strong>to</strong> Him<br />

as sons and daughters. Jesus was the "sample" Son. He said, "Greater works than<br />

these shall ye do because I go un<strong>to</strong> the Father."<br />

Then He gave us a legal right <strong>to</strong> the use of His Name, and finally in the Great<br />

Commission He defines the ability of that Name. He said, "In my name, ye shall cast out<br />

demons." When He declared that, He let us in<strong>to</strong> the secret that we were <strong>to</strong> be masters<br />

of Satan. For if we can cast out one demon, we can cast out all demons. If we have<br />

dominion over the Adversary, we have dominion over all His works.<br />

Do you see the limitlessness of this <strong>Righteousness</strong> that permits us <strong>to</strong> stand in the<br />

Father's presence without the sense of guilt or condemnation, and gives us the ability <strong>to</strong><br />

stand in the presence of Satan without the sense of inferiority? When He said, "All<br />

authority hath been given un<strong>to</strong> me in heaven and on earth,"-that was for the church, that<br />

was for this dispensation. That authority was not for Jesus but for us. His Name made<br />

us free from condemnation, free from Satanic dominion, by His redemption and by our<br />

New Creation.


On the basis of that He calls us <strong>to</strong> do the things that Jesus began <strong>to</strong> do-set men free,<br />

break the bonds of Satan over men and women, heal the sick, break the power of<br />

demons over communities and nations. When He said, "All authority hath been given<br />

un<strong>to</strong> me in heaven and on earth. Go ye therefore, and make disciples of all nations,<br />

baptizing them in the name of the Father and of the Son and of the Holy Spirit: teaching<br />

them <strong>to</strong> observe all things whatsoever I commanded you," you notice they were taken<br />

in<strong>to</strong> the school of Christ and taught the possibilities of all our rights and privileges in<br />

Christ, our complete Redemption from Satan, and our dominion over him.<br />

Then He said, "And lo, I am with you always, even un<strong>to</strong> the end of the age." I began <strong>to</strong><br />

understand the Commission. He said, "In my name shall they cast out demons." And<br />

also, "Whatsoever ye shall ask in my name, that will I do, that the Father may be<br />

glorified in the Son." We can see very clearly now that we are <strong>to</strong> take Jesus' place and<br />

act within the authority that has been invested in His Name. That authority belongs <strong>to</strong><br />

us. We can see another fact. When Adam was created, God gave him dominion over all<br />

the works of His hands, but Adam turned that dominion over in<strong>to</strong> the hands of Satan<br />

and became the subject of Satan.<br />

In Christ that Dominion is res<strong>to</strong>red <strong>to</strong> the Church. It is res<strong>to</strong>red in the Name of Jesus.<br />

That lost authority was invested in Christ. When He said, "All authority bath been given<br />

un<strong>to</strong> me in heaven and on earth. Go ye therefore and use this authority. I will give you<br />

the legal right <strong>to</strong> the use of my Name. I will give you the Power of At<strong>to</strong>rney," He bids us<br />

<strong>to</strong> come boldly <strong>to</strong> the throne room, <strong>to</strong> the throne of grace, and make our requests<br />

known. We are not <strong>to</strong> come there as slaves or as servants. We come as sons. We are<br />

the love slaves of that master love slave-Jesus.<br />

We are acting in His stead. We are taking His place. We are doing the work that He<br />

came <strong>to</strong> do. We are acting with an unlimited <strong>Righteousness</strong>. We are taking our place<br />

and using <strong>to</strong> the full our rights in Christ. The church has had a wrong conception of its<br />

place in Christ and of its dominion. We have been filled with fear. We have heard so<br />

much preaching about sin and weakness and failure that it has become a part of our<br />

very consciousness.<br />

We have not realized what He said, "Ye are of God, my little children, and have<br />

overcome, them: because greater is he that is in you than he that is in the world."<br />

Who is it that is in us? God. We are masters. We are overcomers. In the next chapter, 1<br />

John 5:4-5, He said, "Whatsoever is begotten of God overcometh the world : and this is<br />

the vic<strong>to</strong>ry that bath overcome the world, even our faith. And who is he that overcometh<br />

the world, but he that believeth that Jesus is the Son of God?"<br />

We are masters in the mind of the Father. We are overcomers. The moment we get that<br />

mental attitude of vic<strong>to</strong>rs, instead of being conquered, we are going <strong>to</strong> take our place.<br />

He climaxes the Paulines Revelation in Rom. 8:37. "Nay, in all these things we are more<br />

than conquerors through him that loved us." He makes us see in Rom. 5:17 that we<br />

reign as kings in the realm of life through Jesus Christ. Of His fullness have we received<br />

and grace upon grace <strong>to</strong> enjoy that measure of fullness. He has put all things in


subjection under our feet. He gave Jesus, our Lord, <strong>to</strong> be Head over all the<br />

governments of the world.<br />

We are <strong>to</strong> function as rulers that dominate spiritual forces and reign as kings on earth<br />

now in Jesus Christ. Understand that he who can rule spiritual forces can also<br />

rule political conditions. The church should absolutely dominate the political elements of<br />

the world for the benefit of the human race. We have unlimited <strong>Righteousness</strong>.<br />

Let us take our limitless privileges and act the part of God's own rulers in this world of<br />

darkness and hatred and selfishness.<br />

What Limits Our Using Our <strong>Righteousness</strong><br />

What is it that limits our acting upon the Word and taking our place in Christ? What is it<br />

that holds us from taking advantage of our <strong>Righteousness</strong> in Christ? We know that we<br />

are the <strong>Righteousness</strong> of God in Christ. We know that God is the strength of our lives.<br />

We know that we have His ability. We know that He is our sufficiency <strong>to</strong> meet every<br />

crisis in our lives. We know that His Word in our lips will heal the sick, strengthen the<br />

weak, awaken the unsaved <strong>to</strong> their condition and bring them <strong>to</strong> a saving knowledge of<br />

Christ. All this we know. Why are we so slow <strong>to</strong> act?<br />

It may be an unrenewed mind. After one is Born Again and comes in<strong>to</strong> this vast<br />

inheritance of Grace, his mind is not in harmony with his recreated spirit. So, it is<br />

necessary that his mind be renewed. This unrenewed mind holds many men and<br />

women, who might be greatly used of the Lord, in a state of uselessness. Their minds<br />

may be renewed by acting on the Word, and by an intimate acquaintance with the<br />

Master through the Word. When the Word is ignored, reason takes the throne. Another<br />

reason why men fail <strong>to</strong> use their <strong>Righteousness</strong> is because the Senses rule their spirits.<br />

Fear and unbelief are on the throne. They are afraid <strong>to</strong> take their place.<br />

They see the need. They know they should be able <strong>to</strong> set that person free who is held in<br />

bondage by the Adversary, but that unrenewed mind, that lack of spiritual initiative,<br />

benumbs them. This comes from a low type of fellowship with the Father. They have no<br />

real appetite for` the Word. They enjoy reading about the Bible more than they enjoy<br />

feasting upon it.<br />

Lordship of the Word<br />

There is no sense of appreciation of the Lordship of the Word, of its authority in their<br />

lips, or of their ability through the Word <strong>to</strong> stir men and women <strong>to</strong> real action. If one<br />

lacks the sense of the Lordship of the Word, they will never be able <strong>to</strong> use it although<br />

they may intellectually know that they are the <strong>Righteousness</strong> of God, that they have the<br />

ability of God, that they have a legal right <strong>to</strong> the use of Jesus' Name with all its authority.<br />

This comes from a low type of fellowship, from walking out of love.<br />

They do not recognize the Lordship of love nor the Lordship of the Word. They have no<br />

fearless confession of what they are in Christ. There is a sense of feebleness of spirit, a<br />

vacillating faith, a yielding <strong>to</strong> circumstances. All the time they will acknowledge that they<br />

are the <strong>Righteousness</strong> of God, yet they are not taking advantage of it. They are living in


ondage <strong>to</strong> the Senses. They are not practicing the Word of <strong>Righteousness</strong>. They are<br />

unconsciously turning <strong>to</strong> the Senses for help and succour in their hour of need.<br />

They act like common men. They are moved by the jealousies of those around them.<br />

They ignore their place in Christ. In a time of crisis they seek for someone else <strong>to</strong> pray<br />

for them or <strong>to</strong> act for them. They ignore the use of the Name of Jesus. They forget what<br />

manner of men they are. They are living mediocre lives when they should be supermen.<br />

They are weak when they should be strong. They have everything. They know their<br />

wealth. They know their rights. And yet they live in spiritual poverty. Why? Because they<br />

are not taking their place and acting on the Word.<br />

RIGHTEOUSNESS MAKES US MASTERS OF EVIL<br />

IF we can enter the Throne Room without fear, if we + '! can stand in His presence<br />

without fear, then we know that we are His <strong>Righteousness</strong> in Christ and that we are<br />

masters of all evil. Satan and demons knew Jesus. They knew who He was, and they<br />

knew what He was. They knew also that Jesus was aware of who He was. Satan and<br />

demons know who we are, but ofttimes we ourselves do not know. Jesus said, "I came<br />

out from the Father." We can say, "We know we are born of God and that whosoever is<br />

born of God overcometh the world."<br />

Have you ever realized what it means <strong>to</strong> come boldly <strong>to</strong> the throne of grace? Have you<br />

ever realized what it means for us <strong>to</strong> be able <strong>to</strong> stand in the Father's presence <strong>to</strong>day as<br />

Jesus did in His earth walk? Do you know that we have as much a right <strong>to</strong> be free from<br />

Sin Consciousness as Jesus was in His earthly ministry? If we can stand in the<br />

presence of the Father without the sense of inferiority or sin, we are masters of every<br />

force and power of hell. Satan is defeated. When we know we are His <strong>Righteousness</strong><br />

and know it as Jesus knew who He was, we will not fear evil, we will not fear any<br />

disease, we will not fear the lack of money. We will know we are absolute masters over<br />

every power of the Enemy.<br />

We will know that Phil. 4:19 is ours. "And my God shall supply every need of yours<br />

according <strong>to</strong> his riches in glory in Christ Jesus." There will be no worry about our<br />

finances. We will simply call His attention <strong>to</strong> our needs and they will be met. Jesus said,<br />

"Your Heavenly Father knoweth that ye have need of all these things. But seek ye first<br />

his kingdom and his righteousness; and all these things shall be added un<strong>to</strong> you."<br />

We have sought His <strong>Righteousness</strong> and have found it. We have become His<br />

<strong>Righteousness</strong> in Christ.<br />

<strong>Righteousness</strong> means the ability <strong>to</strong> stand in the Father's presence as though sin had<br />

never <strong>to</strong>uched us, with the same liberty and freedom that Jesus had with the Father in<br />

His earth walk. When we confess the Lordship of Jesus, it is not only His Lordship over<br />

us but it is His Lordship over all evil through us and by us. The moment we make this<br />

confession, we are one with Him. We are His representatives in the earth. We are<br />

acting in the Name of Jesus.


In His Name we are masters. In His Name we are conquerors. In His Name we<br />

dominate circumstances and evil forces. When we recognize His Lordship over us, it is<br />

His Lordship through us. It is His Lordship in our words, so we can say, "In Jesus Name,<br />

demon, leave that body." We can say <strong>to</strong> that disease, "T.B. in the Name of Jesus Christ,<br />

your Master, leave that body", and it will leave. We are masters because He is our<br />

Master. And as our Master, He is working through us.<br />

He is lording it over the forces of darkness through us. We have become His<br />

<strong>Righteousness</strong> by receiving Eternal Life, the very nature of the Father. The moment that<br />

becomes a reality <strong>to</strong> us, we become overcomers. Demons will fear us even as they<br />

feared Jesus. How many times they must have said, "If that man knew his authority, he<br />

would send us off in<strong>to</strong> the abyss". But he did not know his authority! He was praying for<br />

faith. He was trying <strong>to</strong> get power. He was fasting and crying and pleading with God <strong>to</strong><br />

give him something that he already possessed.<br />

He had the authority. He had the ability <strong>to</strong> use that authority. But he did not know it!<br />

We have become as He was in His earth walk. He became as we were <strong>to</strong> the end that<br />

we might become as He was, and now is. By the New Creation we are branches of the<br />

Vine, members of His body. "As He is, so are we in this world." He is a New Creation-so<br />

are we. He is the <strong>Righteousness</strong> of God-so are we. He is an heir of God-so are we.<br />

He is Master of the underworld-so are we in His Name. As He has fellowship with the<br />

Father-so have we.<br />

As He had authority in heaven and on earth-so in the Name of Jesus we have authority<br />

in heaven. We can say <strong>to</strong> that T.B. case, "In Jesus' Name, demon, leave that body." At<br />

once the Word goes forth in heaven, and that man is delivered instantly. Jesus had "all<br />

authority" given <strong>to</strong> Him after He arose from the dead. He did not need that authority for<br />

Himself. That authority belongs <strong>to</strong> His body, the Church. So we have the right <strong>to</strong><br />

exercise this authority in doing the work that He began <strong>to</strong> do, and left us <strong>to</strong> carry on.<br />

He said, "Greater works than these shall ye do; because I go un<strong>to</strong> the Father."<br />

The moment He sat down at the right hand of the Father, He empowered the Church <strong>to</strong><br />

go and do the kind of work that He was doing before His crucifixion. He has all wisdom,<br />

and He is our wisdom. He has authority. We are one with Him <strong>to</strong> use that authority <strong>to</strong><br />

glorify the Father.<br />

FRUITS OF RIGHTEOUSNESS<br />

ROM Cor. 9:10, "And increase the fruits of your righteousness." This Scripture has been<br />

challenging my spirit for some time. I often wondered what the fruits of <strong>Righteousness</strong><br />

were. Then I remembered the fruits of <strong>Righteousness</strong> in Jesus' life. The fruits of<br />

<strong>Righteousness</strong> were not right actions only but they were carrying out the will of His<br />

Father, speaking the words of His Father. That meant healing the sick, feeding the<br />

multitudes, and all the other manifestations of His love <strong>to</strong>ward man.


They were the fruits of <strong>Righteousness</strong>. If we are <strong>to</strong> bear the fruits of <strong>Righteousness</strong>,<br />

they will be similar <strong>to</strong> these. Jesus said, "I am the vine, ye are the branches." The<br />

branch bears the same kind of fruit as the vine. It is like the vine. It is a part of the vine.<br />

Then the fruits of <strong>Righteousness</strong> in our lives will be blessing and helping folks, healing<br />

their diseases, opening the Word <strong>to</strong> them, breaking the power of the Adversary over<br />

their lives, teaching them how <strong>to</strong> live in the will of the Father, teaching them how <strong>to</strong><br />

enjoy all the fullness of His grace, and by showing forth in our daily walk a fearless<br />

fellowship with the Father, a fearless attitude <strong>to</strong>ward the Adversary and all his works, a<br />

fearless mastery over circumstances.<br />

That would be bearing fruit. That would be bearing "righteousness fruit." This is<br />

something utterly new <strong>to</strong> most of us. We know about the fruits of love and the fruits of<br />

faith. We know the fruits of knowledge, but we know little of the fruits of <strong>Righteousness</strong>.<br />

<strong>Righteousness</strong> here means the ability <strong>to</strong> stand in the Father's presence without the<br />

sense of guilt or inferiority.<br />

Fearless Faith<br />

What mighty things could be wrought if men were conscious of their <strong>Righteousness</strong> !<br />

How fearless they would be in the presence of disease and sickness! Jesus' entire<br />

public ministry was the fruit of His <strong>Righteousness</strong>. He was not afraid of the Father, of<br />

Satan, of malignant diseases, or even of death. He had no fear in the presence of<br />

s<strong>to</strong>rms that filled other men's hearts with terror. He was not only fearless, but He was<br />

Master. A man said <strong>to</strong> me, "If I knew that I was what the Word says I am, I could shake<br />

the world."<br />

But- he had never learned <strong>to</strong> believe the Word. He would believe the Word if it said that<br />

he was unworthy or if it said that lie was of no value, poor, weak and faithless. He would<br />

believe that, for it had become a part of his consciousness. He could not grasp the fact<br />

that God could recreate him and make him Righteous. One said, "If I did not have a Sin<br />

Consciousness, I would have faith. If I had faith, I would get up from this bed perfectly<br />

healed." Sin Consciousness had gained the mastery.<br />

He was a Christian. He would tell you that he believed his sins had been pardoned and<br />

that he was justified. Some would even go farther and say, "I have received the Holy<br />

Spirit and have spoken in <strong>to</strong>ngues." Yet they <strong>to</strong>o are dominated by Sin Consciousness.<br />

Why? Because the Word has never become a reality <strong>to</strong> them. Here and there a part of<br />

the Word is real, but the great body of truth in regard <strong>to</strong> themselves is still unexplored<br />

terri<strong>to</strong>ry.<br />

God's Problem<br />

The problem is this: Was God able <strong>to</strong> produce a Redemption that would redeem man<br />

from the hand of the Adversary, recreate him, make him a New Creation, and remit all<br />

that he had ever done ? Could God take the sin nature out of man and in its place give<br />

him His own nature so that he could stand before Him without any Sin Consciousness,<br />

without the sense of guilt or inferiority? Yes, He could and did provide a Redemption like<br />

that. The Pauline Revelation is the unveiling of that Redemption.


We do not find that unveiling in the four Gospels, or the book of Acts. It is only in Paul's<br />

Revelation. In that Revelation he tells us he is going <strong>to</strong> prove <strong>to</strong> the world that<br />

<strong>Righteousness</strong> has at last become available through faith in Jesus Christ as Saviour<br />

and Redeemer. He climaxes it by declaring, "That God might be righteous, and the<br />

righteousness of him that bath faith in Jesus." When God becomes our <strong>Righteousness</strong>,<br />

we become so Righteous that there is "therefore now no condemnation" <strong>to</strong> us.<br />

No one can bring a charge against us for it is God who has declared us Righteous.<br />

The amazing fact of the New Creation is that the instant we become a New Creation,<br />

the thing that kept us in weakness and bondage, unable <strong>to</strong> stand in God's presence,<br />

has been wiped out. In the place of our sin and our union with Satan has come union<br />

with God. Eternal Life, a new nature, and a new standing before God has come <strong>to</strong> the<br />

man who has faith in Jesus. If that is true, we can get our prayers answered, we can<br />

use the Name of Jesus and Satan will obey us. God has made us Righteous with His<br />

<strong>Righteousness</strong>.<br />

2 Cor. 5:21, "Him who knew no sin he made <strong>to</strong> be sin on our behalf, that we might<br />

become the righteousness of God in him." He has cleansed us with the blood of His<br />

own Son. We can stand in the Father's presence now as though sin had never <strong>to</strong>uched<br />

us. It will be interesting <strong>to</strong> note some of the special fruits of <strong>Righteousness</strong>. We will have<br />

faith in His words in our lips, just as Jesus had faith in the words of the Father in His<br />

lips. When Jesus spoke <strong>to</strong> the sick and said, "Arise, take up thy bed and walk," the<br />

Father had given Him those words.<br />

We have the Father's words in the Pauline Revelation and in the four Gospels.<br />

Those words are for us <strong>to</strong> use. We can say <strong>to</strong> the sick, In the Name of Jesus Christ,<br />

come out of him," and the demon will obey because they are the Father's words spoken<br />

in our lips. Did not Christ say, "Verily, verily, I say un<strong>to</strong> you, he that believeth on me, the<br />

works that I do shall he do also; and greater works than these shall he do; because I go<br />

un<strong>to</strong> the Father." We can say, "By His stripes we are healed," and know that the Father<br />

will make it good. We will have faith in the Father's words in our lips. We will have faith<br />

in the name of Jesus in our lips.<br />

We Are Masters<br />

There will be a fearlessness in the presence of need and want. We are the<br />

<strong>Righteousness</strong> of God in Christ. The fruits of that <strong>Righteousness</strong> will be healing the<br />

sick, and breaking Satan's dominion over men. It will be the ability <strong>to</strong> unfold the Word.<br />

The moment we become the <strong>Righteousness</strong> of God, the Spirit becomes our teacher, the<br />

Word becomes our food and our education. We should be studying the Word, poring<br />

over it. The Spirit will illuminate it and make it a living thing in our lips and in our hearts.<br />

We will no longer be afraid of God, because we will realize that He is our Father. We will<br />

go <strong>to</strong> Him with a sense of joy and rest in His presence. It will be as natural for us <strong>to</strong> go<br />

<strong>to</strong> Him as it is for a son <strong>to</strong> go <strong>to</strong> his father. We will find a freedom in prayer that we have<br />

never known because we will be taking our place. We will say, "Father, we thank thee


that we have a right <strong>to</strong> come in<strong>to</strong> your presence, and we know that thou art pleased <strong>to</strong><br />

have us come." We will have faith in our own faith. We will believe that the love which<br />

has been imparted <strong>to</strong> us by the nature of God will conquer and overcome. That love in<br />

us will be like love in Jesus. It will gain the mastery over the masses.<br />

We will believe in the love that is in us, that it is stronger than any force that can come<br />

against us. We will have faith in humanity, that it will respond <strong>to</strong> the appeal of love, and<br />

that we will see the fruitage from our ministry. We will have faith in 1 Cor. 1:30, that God<br />

has made Jesus <strong>to</strong> be our wisdom and that we have in us God's wisdom. Jesus Himself<br />

is in us as He was in Paul. We will know that He is not only our wisdom, but that He is<br />

also our <strong>Righteousness</strong>.<br />

"But of him are ye in Christ Jesus, who was made un<strong>to</strong> us wisdom from God, and<br />

righteousness and sanctification, and redemption." He was made un<strong>to</strong> us<br />

<strong>Righteousness</strong>. We know of course that we are the <strong>Righteousness</strong> of God in Him.<br />

He is now our standing with the Father. We need have no sense of guilt, no need <strong>to</strong><br />

continually pray for forgiveness. We should have no sense of sin because He is our<br />

<strong>Righteousness</strong> and He is in us. His fullness, His ability is in us. It is all ours. He is our<br />

sanctification.<br />

He is separating us from the things that would hinder us in our ministry, in our walk, in<br />

our joy in our usefulness. He is our Redemption from the hand of the Enemy. From this<br />

hour He is redeeming us from ignorance, failure, weakness, and from the habits that<br />

have held us in bondage. He has become all this <strong>to</strong> us through grace. We believe it.<br />

We rejoice in it, and live in the fullness of it.<br />

WORKS OF RIGHTEOUSNESS<br />

EPH. 2:10, "For we are his workmanship, created in Christ Jesus, for good works, which<br />

God afore prepared that we should walk in them." These good works are all planned by<br />

the Father. There isn't a thing demanded of us that eve cannot accomplish. If He says<br />

we are "without spot or wrinkle", He is able <strong>to</strong> make us without spot or wrinkle in our<br />

conduct. If He says that we are "holy, without blemish before Him", He has ability <strong>to</strong><br />

present us without blemish before the Father. The New Creation has no past. 2 Cor.<br />

5:17, "Old things are passed away; behold, they are become new. But all these things<br />

are of God."<br />

It is the God Life imparted <strong>to</strong> us that is producing these things. John 6:47, "He that<br />

believeth bath eternal life." 1 John 5:13, "These things have I written un<strong>to</strong> you, that ye<br />

may know that ye have eternal life, even un<strong>to</strong> you that believe on the name of the Son<br />

of God." We possess this Eternal Life, the nature of God, now. If we have the nature of<br />

God, we will do the things that the nature of God would do. We are <strong>to</strong> give the nature of<br />

God right-of-way in us. This will cause us <strong>to</strong> grow marvelously. Men will not understand<br />

it. It will be beyond their reason.


Why? Because we have let God's nature gain the ascendency in us. I John 4:4, "Ye are<br />

of God, my little children, and have overcome them ; because greater is he that is in you<br />

than he that is in the world." These mighty Scriptures that demand a higher type of life<br />

than we have been living show that God gives us the ability <strong>to</strong> be what He demands us<br />

<strong>to</strong> be.<br />

We who can walk in<strong>to</strong> the presence of the Father at any time, who can stand in the<br />

presence of the Father without the sense of condemnation, are like a man that has vast<br />

sums of money deposited in the bank, while the country needs fac<strong>to</strong>ries and s<strong>to</strong>res<br />

opened <strong>to</strong> set the people at work. Yet he does not use his resources <strong>to</strong> help the people.<br />

We have the resources of God at our disposal. We have no sense of condemnation. We<br />

are perfectly free <strong>to</strong> use the Name of Jesus. We can heal the sick. We can preach the<br />

Word with power. We can unfold the riches of the grace of God in the Scriptures so that<br />

men and women are built up in their faith.<br />

We have the very riches of Christ at our disposal. We are in <strong>to</strong>uch with the fullness of<br />

love and the ability of God. There is no limit <strong>to</strong> what we can do. We remember that<br />

Jesus said, "All things are possible with God", and "All things are possible <strong>to</strong> him that<br />

believeth'. We link these two <strong>to</strong>gether and see what blessings come <strong>to</strong> the human race.<br />

There is an Omnipotent God of love and faithfulness, and there is a vast body of people<br />

who need his ministration and blessing. We, who are the <strong>Righteousness</strong> of God, have<br />

the key <strong>to</strong> the situation.<br />

God cannot bless without our asking for it. We cannot ask for it with any degree of<br />

confidence unless we are assured of our <strong>Righteousness</strong>. If one is free from the sense of<br />

guilt and condemnation, faith grows <strong>to</strong> miracle-working power. All this is <strong>to</strong> one end, that<br />

we might bring forth fruits of <strong>Righteousness</strong>. "The works that I do shall ye do also", said<br />

Jesus. He blessed the world-so will we. He fed the multitudes-so will we. He healed the<br />

sick-so will we. He comforted the broken-hearted-so will we.<br />

He gave encouragement. He gave strength. He gave Himself. We will bear the same<br />

kind of fruit. Heb. 10:1-4 "For the law having a shadow of the good things <strong>to</strong> come, not<br />

the very image of the things, can never with the same sacrifices year by year, which<br />

they offer continually, make perfect them that draw nigh. Else would they not have<br />

ceased <strong>to</strong> be offered? because the worshippers, having been once cleansed, would<br />

have had no more consciousness of sins. But in those sacrifices there is a<br />

remembrance made of sins year by year. For it is impossible that the blood of bulls and<br />

goats should take away sins."<br />

They had a continual consciousness of sins. Jesus was the end of sacrifice. We, who<br />

have been recreated, have no more consciousness of sins. Why? Because we are the<br />

<strong>Righteousness</strong> of God in Him. Heb. 10:12-13, "But he, when he had offered one<br />

sacrifice for sins forever, sat down on the right hand of God; hence-forth expecting till<br />

his enemies be made the foots<strong>to</strong>ol of his feet." He sat down at the right hand of God.


The high priest who carried the blood of bulls and goats in<strong>to</strong> the Holy of Holies could not<br />

sit down because he knew that next-year lie would have <strong>to</strong> return again. Jesus made<br />

but one sacrifice. Heb. 10:14, "For by one offering lie hath perfected for ever them that<br />

are sanctified." Our <strong>Righteousness</strong>, our recreation, our sonship, are all perfect.<br />

Heb. 10:38, "But my righteous one shall live by faith." How is he going <strong>to</strong> walk? By faith.<br />

He has become the <strong>Righteousness</strong> of God in Christ. From now on his walk is a faith<br />

walk.<br />

It means walking in the Word. He lives the Word, as Joshua lived the Word when lie led<br />

the priests in<strong>to</strong> the Jordan. He walked according <strong>to</strong> the word of the Angel of the<br />

Covenant. We are walking as Jesus walked. He is the Surety of the New Covenant.<br />

We are walking according <strong>to</strong> the Word. When God said <strong>to</strong> Moses, "Lift up thy rod over<br />

the sea", Moses did so and the waters receded. Moses walked in the word of the Angel.<br />

We are <strong>to</strong> walk in the Word of this New Covenant.<br />

As we walk in this New Covenant Word, we will walk in love, we will walk in fellowship<br />

with the Father, we will walk in God's ability. We will take Jesus' place and we will do<br />

<strong>Righteousness</strong>. We will destroy the works of the Adversary, just as Jesus destroyed the<br />

works of the Adversary. We go on unveiling the riches of Christ <strong>to</strong> others until their<br />

hearts break and they say, "We want Him <strong>to</strong>o." The moment they accept Christ, the<br />

work of the Adversary is broken over their lives.<br />

<strong>Righteousness</strong> is going forth as a light. The ability of God is being unveiled <strong>to</strong> the weak.<br />

Jesus is becoming a living thing in the lives of men and women. Miracles are an every<br />

day occurrence in their lives. They are unveiling <strong>to</strong> the world that Christianity is<br />

supernatural.<br />

CROWN OF RIGHTEOUSNESS<br />

PAUL tells us in 2 Tim. 4:8 of the "crown of righteous! <strong>Righteousness</strong> means the ability<br />

<strong>to</strong> stand in the Father's presence without the sense of inferiority or Sin Consciousness.<br />

It is <strong>to</strong> be the crown of the believer's life. I have been greatly exercised of late about this<br />

fact of our acting the part of a Righteous man. In I John 2:29, the Spirit through John<br />

tells us about doing <strong>Righteousness</strong>. That means doing the works of a man who has no<br />

sense of guilt or fear of God, fear of disease, fear of circumstance, or fear of man.<br />

Doing the work of a Righteous man would mean a fearless life of intercession, a<br />

fearless testimony of the grace of God, a fearless walk in the presence of the world, and<br />

a fearless fellowship with the Father. It is using our <strong>Righteousness</strong> as Jesus used it.<br />

I know this is a new thought, but it is a suggestive one. The very theme of the book of<br />

Romans is the showing of God's ability <strong>to</strong> set a man right with Him, <strong>to</strong> declare him<br />

Righteous and <strong>to</strong> make him Righteous so that he can stand in the Father's presence<br />

without the sense of quilt.<br />

He triumphantly shouts, "There is therefore now no condemnation <strong>to</strong> them that are in<br />

Christ Jesus." Rom. 8:1. He asks this question, "Who shall lay anything <strong>to</strong> the charge of


God's elect? It is God that justifieth : who is he that condemneth ?" God did not fail in<br />

His Redemptive work. Jesus did not fail. The Spirit has not failed in His work. The Word<br />

has not failed <strong>to</strong> make good in every case where it has been used. Let us begin at the<br />

basis of it. Isaiah 32:17 is a prophetic statement in regard <strong>to</strong> <strong>Righteousness</strong>.<br />

"And the work of righteousness shall be peace."<br />

It is the peace of God which passes all understanding. It fills the heart the moment we<br />

become New Creations. The moment we receive Eternal Life, that moment we become<br />

the <strong>Righteousness</strong> of God. We are made out of <strong>Righteousness</strong> and holiness of truth.<br />

Eph. 4.24. "And <strong>to</strong>e effect of righteousness, quietness and confidence forever."<br />

Just the moment we are justified or made Righteous in Christ, that moment quietness<br />

comes and confidence fills our hearts. The rest of God, the peace of God, the quietness<br />

of God fills our spirits.<br />

Isa. 62:1 throws added light on God's purposes in Redemption. "For Zion's sake will I<br />

not hold my peace, and for Jerusalem's sake I will not rest, until her righteousness go<br />

forth as brightness, and her salvation as a lamp that burneth." He is not going <strong>to</strong> hold<br />

His peace until the hour comes when man can be the <strong>Righteousness</strong> of God in Christ.<br />

That <strong>Righteousness</strong> is going forth as brightness, and her salvation, the New Creation,<br />

as a lamp that burneth. How true that was on the day of Pentecost! Rom. 3:26 (Marginal<br />

Translation), "That he might himself be righteous, and the righteousness of him that<br />

bath faith in Jesus."<br />

We have been justified freely by His grace through the Redemption that is in Christ<br />

Jesus. 2 Cor. 5:21 has become a reality. "Him who knew no sin he made <strong>to</strong> be sin on<br />

our behalf; that we might become the righteousness of God in Him." Jesus was made<br />

sin with our sins. He was made weak with our weaknesses. He was made a failure with<br />

our failures. He was made sick with our sicknesses. He was made unrighteous with our<br />

unrighteousness. After He put all that away, satisfied every claim of justice,<br />

was made alive-made Righteous in Spirit, then by the New Birth He made us the<br />

<strong>Righteousness</strong> of God in Him. We stand before God as His own <strong>Righteousness</strong>. We are<br />

created in Christ Jesus. It is all of God-"not of works lest any man should boast. For we<br />

are his workmanship, created in Christ Jesus." Eph. 2:8-10. How it thrills the heart <strong>to</strong><br />

think that it is not of man. Man has no glory in it. It is all of God. It is the grace of God<br />

unveiled. It is the love of God mightily exercised <strong>to</strong> set us right with Himself.<br />

Now we can understand 1 Cor. 1 :30, "But of him are ye in Christ Jesus, who was made<br />

un<strong>to</strong> us wisdom from God, and righteousness and sanctification, and redemption." All<br />

this is from God. All this belongs <strong>to</strong> us. "He that glorieth, let him glory in the Lord."<br />

God is satisfied with what He did in the New Creation as He was satisfied with what He<br />

did in the first Creation. He is not ashamed <strong>to</strong> be called our Father.<br />

Jesus is not ashamed <strong>to</strong> be called our Lord and Saviour, our Redeemer and our<br />

<strong>Righteousness</strong>. They are not ashamed of what they have done. Rom. 8:1, "There is


therefore now no condemnation <strong>to</strong> them that are in Christ Jesus." 33rd verse, "Who<br />

shall lay anything <strong>to</strong> the charge of God's elect ?" Who elected them? God did.<br />

There is only one person in the universe that can bring a charge against us, and that is<br />

Jesus. Jesus will not bring a charge against us because it was He who (lied for us. Now<br />

He ever lives <strong>to</strong> make intercession for us at the Father's right hand.<br />

Who recreated us? God did. Who gave us Eternal Life? God did. Who made us sons<br />

and daughters of God? God did. It is all of God. We are accepted in the Beloved, and<br />

the Father rejoices over it. We are His own children.<br />

SOME RIGHTEOUSNESS REALITIES<br />

WE do not grow in <strong>Righteousness</strong>. We are made Righteous, and <strong>Righteousness</strong> is<br />

credited <strong>to</strong> us. God Himself is our <strong>Righteousness</strong> and He made Jesus <strong>to</strong> be<br />

<strong>Righteousness</strong> un<strong>to</strong> us. There is no such thing as growth in <strong>Righteousness</strong>. There is<br />

growth in the knowledge of what <strong>Righteousness</strong> means. There is growth in acting as<br />

though we were Righteous. There is growth in faith in our <strong>Righteousness</strong>.<br />

Very few people have any faith in their <strong>Righteousness</strong> in Christ. They have faith in their<br />

weakness and their lack of ability, but few have any faith in the thing that God has made<br />

them <strong>to</strong> be. This is an unhappy fact. Until we have confidence in our own standing<br />

before the Father, in our own <strong>Righteousness</strong> in Christ, we will never have faith that will<br />

bring blessing <strong>to</strong> ourselves and others. Faith is destroyed by Sin Consciousness. Faith<br />

is built up and made invincible by <strong>Righteousness</strong> Consciousness.<br />

This entire problem rests upon our estimation of the Word. If we have a low estimation<br />

of the Word, then we will have a low estimation of our <strong>Righteousness</strong> in Christ. If we<br />

have a low estimation of the Word, our faith will be weak and vacillating. But if we<br />

believe the Word, rest on the Word,' know that no Word from God is untrue and that<br />

God cannot lie, then our faith becomes strong.<br />

When we say that God cannot lie we mean that the Word cannot lie. It is the Word with<br />

which we are dealing. The Word is the contract, the Covenant, the legal instrument with<br />

which we have <strong>to</strong> do. It is more than a legal document. It is a living document. It<br />

becomes a living force in our lives as we act upon it. A low estimate of the New<br />

Covenant or the New Testament will bring a low estimate of the work that Christ did. A<br />

low estimate of the Word and of the work that Christ did is hound <strong>to</strong> react in our lives.<br />

Men and women will see at once that there is something weak and inefficient in our<br />

lives.<br />

When we believe Rom. 4:25, it will be manifested in our lives, in our conduct. "Who was<br />

delivered up on the account of our trespasses and was raised because we were<br />

declared righteous." People will feel it in our conversation. But if we doubt the efficacy of<br />

His finished work, every phase of our life will show it. The reason people cannot get<br />

their healing is. because of a low estimation of the Word and of the finished work of


Christ. When we have the proper estimation of the finished work of Jesus Christ, we<br />

know that "By His stripes we are healed," and we need no one <strong>to</strong> pray for us.<br />

We know we are healed, and with joy we thank Him for it. All this trying <strong>to</strong> be worthy,<br />

trying <strong>to</strong> be Righteous, crying and agonizing before the Lord, is the product of a low<br />

estimation of the integrity of the Word of God. When we know that the Word is true, that<br />

we are what the Word says we are, and that we can do all the Word says we can, we<br />

begin at once <strong>to</strong> take our place, assert our authority, and enjoy our privileges in Christ.<br />

We grow in grace. Grace is love unvelied, love in action. It is love doing things.<br />

We can grow in that. We can let love dominate us. Then we will reveal Jesus in our<br />

conduct. We can grow in love until our whole life is saturated with it, until every motive<br />

will be born of it, until every word will have its fragrance. We are Righteous from the<br />

time we are Born Again. Faith grows as we walk in the Word. We grow in knowledge of<br />

our <strong>Righteousness</strong>, what it can mean <strong>to</strong> us, and its vast privileges and responsibilities.<br />

We do not grow in sonship, though we may grow in the knowledge of what sonship<br />

means.<br />

Perhaps the clearest definition of what we are in Christ is given in Heb. 10:38, "But my<br />

righteous one shall live by faith, and if he shrink back, my soul bath no pleasure in him."<br />

God calls the church His "righteous one." He speaks of us individually as His righteous<br />

one. If we draw back in<strong>to</strong> the Sense Realm of dead works, we rob Him of the joy that<br />

belongs <strong>to</strong> Him.<br />

Man's Real Need Is Met<br />

Jesus in His great High Priestly prayer in John 17:3 said, "And this is life eternal that<br />

they should know thee the only true God, and him whom thou didst send, even Jesus<br />

Christ." The word "true" means "real". "That they should know thee the only real God."<br />

We may have many theories and facts which men have gathered concerning God, but<br />

we will never know Him as a Father until we receive Eternal Life.<br />

We will never know the real Christ until we receive Eternal Life. We may know about<br />

Him, may have read volumes about Him, but until we receive Eternal Life we will never<br />

know Him in reality. Jesus is the light of the world. He is the Life. The Life is the oil<br />

which, when ignited by love, gives light. This love God and this love Christ are both<br />

living realities. He said, "I am the way, and the reality, and the life." Real philosophy is a<br />

search after God. The moment the philosopher finds Eternal Life, he s<strong>to</strong>ps being a<br />

philosopher and becomes a realist.<br />

God is love. Eternal Life is the love nature of God. When we receive Eternal Life, we<br />

receive His love nature. Then that love nature begins <strong>to</strong> dominate us, and gain the<br />

ascendency in our lives. 1 John 4:16 tells us about abiding in love, making our home in<br />

love. "And we know and have believed the love which God hath in our case. God is<br />

love; and he that abideth in love abideth in God, and God abideth in him." It is a love<br />

life. We are beginning <strong>to</strong> walk in Him and with Him. It makes a companion of Him.


"If a man love me, he will keep my word: and my Father will love him, and we will come<br />

un<strong>to</strong> him and make our abode with him." John 14:23. Can we ask for anything more<br />

beautiful than that? Jesus and the Father will come and make their home with us-no<br />

matter how humble it is. They will make it beautiful. They will make it a safe place for<br />

children <strong>to</strong> be born. No quarreling, no bitterness, no divorces can ever come in<strong>to</strong> the<br />

home where Jesus lives. This home life with Jesus is the mother of faith. It makes our<br />

home relationship beautiful.<br />

We meet dishonesty and faithlessness without saying an unkind word. We enter in<strong>to</strong> a<br />

new kind of life where we never think of being neglected, forgotten or ignored. We never<br />

remember anything that is unkind. This new love is life: this new life is love. We forgive<br />

those who are dishonest because this new life has taken possession of us. We are<br />

taking Jesus' place in the earth. We are loving as Jesus would love. We are giving as<br />

Jesus would give. We are as helpful as the Master would be in our place. We live with<br />

Him. His love is our love. His strength is our strength. His ability is ours. We are His own<br />

love slaves. We love Him because He loves us.<br />

OUR NEW FREEDOM<br />

HERE has been coming <strong>to</strong> the hearts of our people a new sense of freedom in Christ. It<br />

is a new sense of freedom in the Father's presence. It is the abandonment <strong>to</strong> love.<br />

There has come a new freedom in love, a new freedom in the Word. For years we were<br />

like a boat landlocked in a narrow lagoon. Now we are sailing on the bosom of the<br />

mighty ocean. There is a new sense of superiority over the circumstances that terrified<br />

and held us in bondage, the consciousness of that tremendous reality-"Greater is he<br />

that is in you than he that is in the world." It has given us a new consciousness of<br />

superiority over disease and pain. Sickness held us in bondage of fear and dread, but<br />

we are no longer afraid of it. It has been conquered. The Name of Jesus is greater.<br />

Our relationship with the Father makes us greater. We are sons and daughters of God<br />

Almighty. We are partakers of His nature. We are members of His household. We are<br />

as near <strong>to</strong> His heart as Jesus was when He walked the earth. There has come <strong>to</strong> us a<br />

new sense of oneness with Christ. That joint heirship is a reality. It is more than the<br />

clasp of a hand. It is more than an embrace. It is a union. It is an organic oneness.<br />

A spiritual harmony flows from it. It is a masterful thing. We are one with Him!<br />

The branch discovers its union with the Vine. It abandons worry and care.<br />

The branch says, "I no longer worry whether the bud will blossom, whether the blossom<br />

will turn in<strong>to</strong> fruit. I have no anxious care. The vine takes care of it all. The vine dresser<br />

and I are so utterly one now that I rest quietly in the embrace of the vine." The new<br />

sense of authority in Christ, born out of slavery in<strong>to</strong> vic<strong>to</strong>ry, out of weakness in<strong>to</strong> the<br />

ability <strong>to</strong> use the Name with authority, has come <strong>to</strong> us. A new strange sense of<br />

fellowship has come. A joy that only came intermittently now lives with us permanently.


But one of the sweetest things is the new freshness of the Word, its literalness, its<br />

absoluteness, that we had not known before. As I dictate, it seems <strong>to</strong> me as though the<br />

Master were here and if I should open my eyes I would see Him standing before us.<br />

I long <strong>to</strong> throw my arms about His feet and kiss the scars where the nails once held Him<br />

<strong>to</strong> the Cross. My Lord! My wonderful Risen Lord! God and Jesus are speaking out of the<br />

Word in a new sense of reality. There is a "nowness" about the Word. It is so beautifully<br />

personal.<br />

He is speaking <strong>to</strong> me. It is my Lord asking me <strong>to</strong> come in<strong>to</strong> conference with Him. He,<br />

who was once made sin for me, has made me His <strong>Righteousness</strong> now, and by that<br />

wondrous act He has lifted me from the mud and slime of failure <strong>to</strong> sit with Him upon the<br />

throne. I cannot grasp it . My heart looks in wonder and amazement at my surroundings.<br />

An angel whispers, "He is a son of God. He is a joint heir with our Master." We are what<br />

He says we are. Being what we are, we can act for Him. We can take His place here on<br />

the earth among men. The new sense of mastery that comes from our relationship with<br />

Him lets us in<strong>to</strong> the throne room. We have passed the portals of fear.<br />

We stand fearless in the presence of our Master and our Lord. From now on we are<br />

under orders from heaven. Jesus is our Lord. Joyfully we sing, "He is our shepherd, we<br />

shall not want." God is now our Father. He is for us. Not only is He for us, but He is also<br />

with us. Not only is He with us, but He is in us. We are in absolute union with Christ.<br />

Satan's dominion over us is broken. We stand free in the fullness of His life.<br />

SOME WAYS THAT RIGHTEOUSNESS IS USED<br />

2 Cor. 6:7-8, we read "In the word of truth, in the power of God; by the armor of<br />

righteousness on the right hand and on the left, by glory and dishonor, by evil report and<br />

good report;" <strong>Righteousness</strong> is an armor in the presence of the most terrific onslaught.<br />

Satan's arrows cannot pierce through the armor of <strong>Righteousness</strong>. We are the wearers<br />

of <strong>Righteousness</strong>. Eph. 6:14, "Stand therefore, having girded your loins with truth, and<br />

having put on the breast plate of righteousness."<br />

How do we put on <strong>Righteousness</strong>? By confession. We confess that He is our<br />

<strong>Righteousness</strong>. We live our confession. We fearlessly face the forces of darkness with<br />

the consciousness that no arrow can pierce the breast-plate of <strong>Righteousness</strong>.<br />

2 Tim. 4:8, "Henceforth there is laid up for me the crown of righteousness, which the<br />

Lord, the righteous judge, shall give <strong>to</strong> me at that day; and not <strong>to</strong> me only, but also <strong>to</strong> all<br />

them that have loved his appearing." This crown goes <strong>to</strong> the believer who has wrought<br />

in <strong>Righteousness</strong> for the Master.<br />

If we walk in this new <strong>Righteousness</strong> sense, and do as John tells us in I John 2:29, we<br />

become "doers of <strong>Righteousness</strong>." "If ye know that he is righteous, ye know that every<br />

one also that doeth righteousness is begotten of him." We can do the works of<br />

<strong>Righteousness</strong>. What does it mean? A fearless prayer life. A fearless giving. A fearless<br />

testimony. A fearless acting on the Word, laying hands on the sick, casting out demons.


We know that as He is, so are we in this world. We know that His <strong>Righteousness</strong> has<br />

made us Righteous. It gives us access <strong>to</strong> His very throne.<br />

We fearlessly take our place.<br />

We are doing the things that a Righteous man would do in our place.<br />

We are witnessing as a Righteous man would witness.<br />

We get our reward and crown for our fearless confession before the world.<br />

I want <strong>to</strong> be sure that you are getting your share of the blessings that come <strong>to</strong> those<br />

who "do <strong>Righteousness</strong>." Rom. 5:17-21 ushers us in<strong>to</strong> the real Holy of Holies of<br />

<strong>Righteousness</strong>. May I give you Weymouth's translation. "For if, through the<br />

transgression of the one individual, Death made use of the one individual <strong>to</strong> seize the<br />

sovereignty, all the more shall those who receive God's overflowing grace and gift of<br />

righteousness reign as kings in Life through the one individual, Jesus Christ."<br />

We reign as kings in the realm of Eternal Life. We take the initiative out of the hands of<br />

the enemy on the ground of this gift of <strong>Righteousness</strong> which God has given us. Then in<br />

the 21st verse, "But where sin increased, grace has overflowed; in order that as sin has<br />

exercised kingly sway in inflicting death, so grace, <strong>to</strong>o, may, exercise kingly sway in<br />

bes<strong>to</strong>wing a righteousness which results in the Life of the Ages through Jesus Christ<br />

our Lord." I think that is one of the most masterly translations ever given. We reign as<br />

kings in this realm of life where we have served as slaves in the realm of spiritual death.<br />

We have been held in bondage as a race ever since the Fall of man. Now we have<br />

discovered this gold mine of <strong>Righteousness</strong> that makes us reign as kings, that gives us<br />

authority over the works of the Adversary, that uncovers the very wealth and riches of<br />

the Father's grace. We now exercise kingly sway in this realm of <strong>Righteousness</strong> over<br />

the forces that would hold us in bondage.<br />

The Effect of <strong>Righteousness</strong><br />

“Then shall the righteous shine forth as the sun in the kingdom of their Father." Matt.<br />

13:43.<br />

What a confession from the lips of the Father that those who have been made righteous<br />

with His own <strong>Righteousness</strong> in the New Covenant shall shine forth as the sun! Now they<br />

walk in the fullness of the dignity and reality of the Father's own <strong>Righteousness</strong>. They<br />

have been made Righteous by the Father himself.<br />

<strong>Righteousness</strong> In the Father's Estimation<br />

Rom. 3:26, "That he might himself be righteous, and the righteousness of him that hath<br />

faith in Jesus."<br />

God is the <strong>Righteousness</strong> of the man who has faith in Jesus Christ as his Saviour and<br />

Lord. The Crea<strong>to</strong>r of the universe becomes our <strong>Righteousness</strong>. He gives us the ability<br />

<strong>to</strong> stand in His presence as though sin had never been. He becomes our Sponsor. 2<br />

Cor. 5:21, speaking of Jesus, "Him who knew no sin God made <strong>to</strong> become sin on our


ehalf; that we might become the righteousness of God in him." By the New Birth, we<br />

have become the very <strong>Righteousness</strong> of God in Christ. He is the Author and Crea<strong>to</strong>r of<br />

this <strong>Righteousness</strong>. He made us <strong>to</strong> be His own <strong>Righteousness</strong>.<br />

To give us confidence and assurance in our daily walk, He out of His great love has<br />

become our <strong>Righteousness</strong>. Eph. 2:8-10, "For by grace have ye been saved (or healed)<br />

through faith ; and that not of yourselves, it is the gift of God ; not of works, that no man<br />

should glory. For we are his workmanship, created in Christ Jesus." What He creates<br />

and what He makes is beautiful in His sight. We are His love poem.<br />

We, who have become New Creations, have the ability <strong>to</strong> stand before the throne of<br />

grace with joy, with pride in the <strong>Righteousness</strong> that He has given us. Not only can we<br />

stand before the Throne, but we can also face Satan unafraid. We are masters. We can<br />

face the raging sea as Jesus did, and know that it is our servant. We can face the<br />

hungry multitudes as Jesus faced it, and know that five loaves and two little fishes when<br />

<strong>to</strong>uched by love will multiply until the crowds are satisfied. We can stand before a lost<br />

world knowing that Jesus' sacrifice on Calvary and His vic<strong>to</strong>ry over death, hell and the<br />

grave are all that lost world needs.<br />

The Terminal Of Truth<br />

No one has a better <strong>Righteousness</strong> than we have.<br />

No one has a better Saviour than we have.<br />

No one has a better Eternal Life than we have.<br />

No one has a better standing with the Father than we have, No one has a better right <strong>to</strong><br />

the use of the Name of Jesus than we have.<br />

No one can get closer <strong>to</strong> the heart of the Father than we can.<br />

We are what He says we are.<br />

We are in the Beloved.<br />

We are the Father's own heart dream.<br />

Let us not be like those Peter speaks of in 2 Peter 1 :9-10. "For he that lacketh these<br />

things is blind, seeing only, what is near, having forgotten the cleansing from his old<br />

sins. Wherefore, brethren, give the more diligence <strong>to</strong> make your calling and election<br />

sure: for if ye do these things, ye shall never stumble." When he speaks of making our<br />

election sure, it does not mean that it is making it sure in heaven. It is sure there. But it<br />

is <strong>to</strong> make you more sure-footed in the Way, <strong>to</strong> give you the quiet confidence that<br />

belongs <strong>to</strong> the children of God. 1 Cor. 2:12 may help us a little.<br />

"But we received, not the spirit of the world, but the spirit which is from God; that we<br />

might know the things that were freely given <strong>to</strong> us of God."<br />

The object of this message is that those who read it may enjoy their inheritance in<br />

Christ, that they may enjoy all that belongs <strong>to</strong> them and not be slow <strong>to</strong> take advantage<br />

of their rights.


WHAT DO YOU SAY?<br />

What are the reactions in your spirit? Has it been a profitable journey that we have had<br />

<strong>to</strong>gether? Have you found the liberty and joy that we promised when you started? If you<br />

have, then you have found a Responsibility. You are a deb<strong>to</strong>r <strong>to</strong> others; you have the<br />

Light, it will be necessary for you <strong>to</strong> tell them about it. Why not have a group meet once<br />

a week in your home and use our books as textbooks. Start a lending library in your<br />

home. Send for our books. Read them. Let the mighty truths gain the ascendency, and<br />

then you will become a blessing as you have always desired <strong>to</strong> be in Christ.


Page 100 of 127


Attachment C<br />

Becoming God’s <strong>Righteousness</strong><br />

Page 101 of 127


Missionalia 44:2 (175–191)175<br />

www.missionalia.journals.ac.za | http://dx.doi.org/10.7832/44-2-137<br />

So that we might become the righteousness<br />

and justice of God<br />

Re-examining the gospel in 2 Cor 5:21 for the church’s<br />

contribution <strong>to</strong> a better world<br />

Dustin W. Elling<strong>to</strong>n 1<br />

Abstract<br />

This article interprets Paul’s summary of the gospel in 2 Cor 5:21 as saying that<br />

Christ died so that believers might be transformed in<strong>to</strong> God’s righteousness (not only<br />

deemed as righteous by God). The article explains the powerfully generative nature<br />

of God’s righteousness and then demonstrates that dikaiosunē also means justice.<br />

The interpretation of 2 Cor 5:21 clarifies that the gospel Christians believe for salvation<br />

also transforms them <strong>to</strong> embody God’s righteousness and justice. This enlarged<br />

angle on Paul’s view of the gospel serves as a basis for teaching a seamless continuity<br />

between believing in Jesus Christ and becoming a force for justice in the world.<br />

Keywords: 2 Cor 5:21, Church, Gospel, Justice, <strong>Righteousness</strong>, Transformation<br />

1. Introduction 2<br />

This article explores the nature of the Christian gospel in an effort <strong>to</strong> understand<br />

what the gospel may contribute <strong>to</strong>ward establishing righteousness and justice in the<br />

world. Sometimes the gospel we Christians proclaim promotes escaping the reality<br />

that this world is neither righteous nor just, whether through focusing on questionable<br />

promises of health and wealth in this life (see Elling<strong>to</strong>n 2014:327-342; Gbote<br />

& Kgatla 2014:1-10), concentrating on promises of the life <strong>to</strong> come (however true<br />

<strong>to</strong> the witness of Scripture), or appreciating almost exclusively the individual and<br />

personal benefits of salvation. A motivating concern for this article is that Christians<br />

may be failing <strong>to</strong> contribute as much as we could <strong>to</strong>ward a better world, because<br />

we fail <strong>to</strong> recognize the resources for human transformation <strong>to</strong>ward righteousness<br />

and justice which reside within the gospel. This investigation turns <strong>to</strong> Scripture for a<br />

description of the gospel that responds <strong>to</strong> the need for transformation <strong>to</strong>ward both<br />

1<br />

Dustin Elling<strong>to</strong>n is a lecturer in New Testament and Greek at Jus<strong>to</strong> Mwale University and a research<br />

fellow of the Department of New Testament, University of the Free State. He can be contacted at elling<strong>to</strong>ndustin@gmail.com.<br />

2<br />

The author thanks those who gave responses <strong>to</strong> earlier versions of this paper at the Annual Meeting of<br />

the American Society of Missiology (June 2015 in Chicago) and at the conference Re-thinking <strong>Righteousness</strong><br />

and Justice in Society, University of the Free State, Bloemfontein, South Africa (Aug 2015).


176 Missionalia 44:2<br />

Dustin W. Elling<strong>to</strong>n<br />

personal righteousness and social justice, for the sake of the church’s contribution<br />

<strong>to</strong> Africa and beyond.<br />

Paul’s letters <strong>to</strong> the Corinthians give extended attention <strong>to</strong> the relationship between<br />

the gospel and the formation of a Christian way of living in the world. This<br />

essay will focus on one of Paul’s key summaries of the gospel. The apostle states in<br />

2 Corinthians 5:21: “He (God) made him who did not know sin <strong>to</strong> be sin for our<br />

sake, in order that we might become the righteousness of God in him.” 3 This essay<br />

concentrates mainly on the final portion of 2 Cor 5:21. Margaret Thrall states: “The<br />

traditional understanding of ‘becoming God’s righteousness’ is that it means ‘being<br />

justified by God’” (1994:442). I affirm that Paul’s gospel includes the change<br />

in status from guilty <strong>to</strong> justified, but this does not do justice <strong>to</strong> the statement of the<br />

gospel in 2 Cor 5:21. While we might expect Paul <strong>to</strong> say, “He made the one who did<br />

not know sin <strong>to</strong> be sin for us, in order that we might be justified”, Paul actually says,<br />

“that we might become God’s righteousness”. 4 Paul’s assertion that we become<br />

God’s righteousness is not the same as saying that we are justified, or pronounced<br />

righteous. 5 This essay does not downplay justification or soteriology; it would be<br />

more accurate <strong>to</strong> say that it takes soteriology more expansively, as including the<br />

establishment of a transformed and world-res<strong>to</strong>ring community through the gospel<br />

and through our union with Christ. 6<br />

When we interpret 2 Cor 5:21 in the literary context of 2 Corinthians, we can find<br />

insight in<strong>to</strong> the relationship between God’s righteousness and justice and believers’<br />

3<br />

All translations are the author’s own unless stated otherwise.<br />

4<br />

Morna Hooker (2008:369) observes that most interpreters have tended <strong>to</strong> interpret dikaiosunē (righteousness)<br />

in 2 Cor 5:21 as a genitive of origin (“righteousness from God”) with the ultimate meaning<br />

of dikaiōthentes (“having been justified”), as though Paul meant that we are given the verdict that<br />

we are righteous. While this interpretation is conceivable, in light of the literary context of 2 Corinthians<br />

as a whole, it is not persuasive. Moreover, Paul chose the noun dikaiosunē, not the participle<br />

dikaiōthentes, even as he does in 2 Cor 3:9; 6:7, 14; 9:9-10; and 11:15. In 2 Corinthians, Paul does<br />

not use the participle related <strong>to</strong> dikaio, though he frequently utilizes it in Romans and Galatians. We<br />

should not assume the same line of thought in 2 Corinthians as in Romans and Galatians.<br />

5<br />

Richard Hays (1996:24) states: Paul “does not say … ‘that we might receive the righteousness of<br />

God.’ Instead, the church is <strong>to</strong> become the righteousness of God”. This contrasts with the positions<br />

of Harris (2005:455) and Collins (2013:126), who interpret dikaiosunē in 2 Cor 5:21 as essentially<br />

meaning “justification”. Thrall (1994:444) speaks mainly of a “change in status”, though affirms that<br />

Paul has in mind more than simple imputation, on account of our being united with Christ. Thrall rightly<br />

states: “In the first half of the verse Paul has described the first element of a dual process of identification<br />

and exchange” (1994:442). I take Thrall’s assertion as less than correct when she says 5:21<br />

relates reconciliation <strong>to</strong> justification. The accent of 5:21 is upon exchange that brings transformation,<br />

which is more than justification. I commend Stegman (2011) for demonstrating that Paul’s language<br />

related <strong>to</strong> dikaiosunē, in 2 Corinthians and beyond, is not only juridical but also deeply concerned with<br />

transformation.<br />

6<br />

This view accords with the New Perspective on Paul in recognizing the apostle’s central interests in<br />

participation in Christ and ecclesiology.


So that we might become the righteousness and justice of God 177<br />

own righteousness and justice. 7 This insight includes discovering that the gospel<br />

itself is a basis of human transformation. The article argues that, when 2 Cor 5:21 is<br />

interpreted properly, the gospel paves the way for believers’ transformation <strong>to</strong>ward<br />

embodying, and becoming agents of, God’s righteousness and justice in this world.<br />

2. Becoming God’s righteousness<br />

This first section of the essay will demonstrate that in 2 Cor 5:21, and in the context<br />

of 2 Corinthians 3-6 as a whole, Paul is concerned with the transformation of believers.<br />

The section will then briefly describe Paul’s thought about how this transformation<br />

happens. Following this, it will explore transformation’s goal in some detail.<br />

2.1 The Church Becoming<br />

Scholars have traditionally argued that in 2 Corinthians Paul is concerned with himself<br />

and his own apostleship (Güttgemanns 1966:27-28; Hafemann 1990:59-71,<br />

2000:185; Thrall 2004:105-107; Wright 1993:203-208; Gignilliat 2007: 33-35),<br />

not so much the vocation and transformation of the church. 8 That position, however,<br />

misses the reality that Paul ties <strong>to</strong>gether very closely the validation of his ministry<br />

with what the Corinthian believers have become and who they are becoming. So<br />

Paul says, “We do not need letters of recommendation <strong>to</strong> you or from you as some,<br />

do we? You are our letter… known and read by all people” (2 Cor 3:1-2). 9 I propose<br />

that Paul is defending not mainly himself or his apostleship – he only uses the<br />

term apos<strong>to</strong>los once in the first seven chapters, and only six times in 2 Corinthians<br />

as a whole. 10 Instead, Paul is defending, depicting, and explaining his manner of<br />

ministry (see also Stegman 2005:217-218; 2009:15, 23, 25-26; 2011:500), a path<br />

of serving and living by the way of the cross (cf. Hooker 2008:365). This way of life<br />

7<br />

The focus of this essay does not allow us <strong>to</strong> deal with righteousness and justice in relation <strong>to</strong> all the<br />

varied expressions of the gospel in the New Testament, including the literature of the synoptic gospels.<br />

Moreover, the article deals with many interpretive questions related <strong>to</strong> 2 Cor 5:21, but it does not<br />

attempt <strong>to</strong> cover them all.<br />

8<br />

The predominance of this perspective on 2 Corinthians may be weakening. Raymond Collins<br />

(2013:98) states: “The ‘we’ of whom he writes is himself in the first instance, but much of what he has<br />

<strong>to</strong> say pertains as well <strong>to</strong> his fellow evangelists and the believers <strong>to</strong> whom he is writing.” Stegman’s<br />

commentary (2009) is also more open <strong>to</strong> this perspective than scholars have generally been in the<br />

past, and his earlier work (2005:304) states strongly that Paul’s true goal is for the Corinthians <strong>to</strong><br />

appropriate “for themselves the very ethos of Jesus”. Moreover, Lim’s narrative approach (2009) interprets<br />

Paul as addressing the Corinthians’ s<strong>to</strong>ry even as he speaks of his own life.<br />

9<br />

Regarding 2 Cor 3:2, see also Hooker (2008:373): “What they [the Corinthians] are validates both his<br />

ministry and his gospel.” Moreover, Hays (1989:144) asserts that the Corinthians’ transformation in<strong>to</strong><br />

Christ’s image (3:18) clarifies Paul’s claim that they are a letter from Christ (3:2).<br />

10<br />

Paul demonstrates greater attention <strong>to</strong> ministry than <strong>to</strong> apostleship. He mentions ministry (diakonia)<br />

twelve times, ministers (diakonoi) five times (always plural), and the verb form (diakonein) three times<br />

in 2 Corinthians.


178 Missionalia 44:2<br />

Dustin W. Elling<strong>to</strong>n<br />

and service may be encapsulated by the words “power in weakness” and “always<br />

carrying in the body the death of Jesus, that the life of Jesus may be manifest…”<br />

(2 Cor 4:10). I affirm with Hooker (2008:365-367) and Stegman (2005:304) that<br />

Paul believes this path belongs <strong>to</strong> the church as a whole – not just apostles (Elling<strong>to</strong>n<br />

2012:327-342). By using the self-reference “we” in 2 Corinthians instead<br />

of “I” as he usually does in 1 Corinthians, Paul is able <strong>to</strong> explain and defend his<br />

manner of ministry while also depicting a vocation for the Corinthians that befits<br />

their participation in Christ and the gospel.<br />

While Paul’s use of the pronoun “we” refers first <strong>to</strong> himself and his immediate<br />

colleagues in ministry, he includes the word “all” at certain points <strong>to</strong> demonstrate<br />

that these pronouns tend also <strong>to</strong> include the Corinthians (2 Cor 3:18; 5:14-15).<br />

This also enables Paul <strong>to</strong> make statements about the transformation of believers’<br />

moral character (most explicitly in 3:18; 5:15, 21), for the sake of depicting and<br />

commending a vocation <strong>to</strong> them, though scholars have usually failed <strong>to</strong> recognize<br />

that Paul has such a transformation in mind. Concerning 2 Cor 5:21, Thrall<br />

(1994:443) states: “It is doubtful whether Paul also has in mind righteousness of<br />

moral character.” Yet Paul affirms: “We all… are being transformed” in<strong>to</strong> the image<br />

of Christ (3:18). 11 Moreover, “The love of Christ controls us… because one<br />

died for all... And he died for all, so that the ones who live might no longer live<br />

for themselves but for the one who died for them” (5:14-15). In addition <strong>to</strong> Paul’s<br />

use of “all” <strong>to</strong> demonstrate the inclusiveness of his affirmations, Paul also uses the<br />

indefinite pronoun tis <strong>to</strong> signify that his statements about Christ and the gospel<br />

relate not only <strong>to</strong> himself as an apostle but <strong>to</strong> Christians generally: “If anyone (tis)<br />

is in Christ, (he is) a new creation (5:17)” (see also Hooker 2008:367). In such<br />

a context, Paul says in 5:21, “He (God) made the one who did not know sin <strong>to</strong> be<br />

sin on our behalf, in order that we might become the righteousness of God in him”.<br />

The “we” in 5:21 is not just Paul and his partners, but another significant reference<br />

<strong>to</strong> the church as a whole (contra Wright 1993:203).<br />

From the literary context of 2 Cor 5:21, we can see that Paul does have in mind<br />

the transformation of the church, even as he simultaneously describes his own<br />

gospel ministry. Richard Hays (1996:24) has observed a connection between Paul’s<br />

word “become” (ginomai) in 5:21 and the transformation of believers in<strong>to</strong> Christ’s<br />

11<br />

Litwa (2008:117) mistakenly claims that Paul’s image language in 3:18 “seems only loosely connected<br />

<strong>to</strong> the context of Paul’s argument in 2 Corinthians 3 and 4”. In reality, Paul integrally relates the<br />

eikōn language of 3:18 and 4:4 with his claims about embodied proclamation, the manifestation of<br />

Jesus through the lives of apostles and believers (2:14; 4:5-7, 10-11). See also Tack (2015) for 2 Cor<br />

3:18 in the literary context of 2 Corinthians 3-4. Wright (1987:147), however, states that the image<br />

in 3:18 is not Christ’s but that of fellow believers; this is not convincing in light of Paul’s thought in 2<br />

Corinthians 3-5 as a whole (see also Tack’s criticisms 2015:99).


So that we might become the righteousness and justice of God 179<br />

image (3:18). Moreover, Paul uses the same word ginomai in 5:17 when he affirms<br />

of believers generally: “If anyone is in Christ, (he is) a new creation; the old things<br />

have gone, and new things have come (become)”. 12 Paul’s attention <strong>to</strong> what believers<br />

are becoming also fits other descriptions of them: God “giving us the ministry of<br />

reconciliation” (5:18), God placing the ministry of reconciliation “in us” (5:19),<br />

and God making us ambassadors of Christ (5:20). 13 These descrip<strong>to</strong>rs mark believers’<br />

new identity and involve taking on a special sort of character. Certainly they<br />

describe Paul as an apostle, but they also invite the Corinthians <strong>to</strong> recognize and<br />

claim an identity for themselves (see also Hooker 2008:367, 375). These various<br />

traits fill out what it means <strong>to</strong> be transformed in<strong>to</strong> Christ’s image (3:18), and what<br />

it means that we are becoming the righteousness of God. 2 Cor 5:21 is a statement<br />

of the gospel but also a statement about the identity and vocation <strong>to</strong>ward which<br />

the church is being transformed. This article’s observations point <strong>to</strong> the truth of<br />

Gorman’s claim (2015:248): “2 Corinthians 5:21 – despite centuries of argument<br />

about its implicit doctrines of the a<strong>to</strong>nement and of justification – is fundamentally<br />

a text about participation and transformation.”<br />

2.2 The Means and Path of Transformation<br />

Paul’s statement “that we might become the righteousness of God in him” refers<br />

<strong>to</strong> a transformation which we can more or less describe. Some might fear that the<br />

idea of people becoming God’s righteousness implies that humans make themselves<br />

righteous. The transformation, however, is the work of God, occurring through our<br />

being united with Christ, which the final two words of 2 Cor 5:21, “in him”, summarize.<br />

Our participation in Christ is the means <strong>to</strong> our transformation, even as Paul<br />

says earlier that “if anyone is in Christ, (he is) a new creation” (5:17).<br />

Although the short answer <strong>to</strong> how the transformation happens is “in Christ”,<br />

Paul’s various statements about the gospel in 2 Cor 5:21 and the surrounding context<br />

begin <strong>to</strong> map the path. When Christ died, he “was made sin” in order that we<br />

might become – be transformed in<strong>to</strong> – God’s righteousness. In earlier verses, Paul<br />

describes the meaning and function of Christ’s death in this way: His death was the<br />

death of all, so that the love of Christ might determine our steps (5:14). Afterward<br />

the apostle says, “He died for all, in order that those who live might live no longer<br />

12<br />

Since Paul’s words in 2 Cor 5:17 do not include “he is” before “new creation” (transla<strong>to</strong>rs tend <strong>to</strong><br />

assume the words as implicit), Paul may actually be speaking of a new creation which is much broader<br />

than the term “believers”. But certainly it includes them. Aletti (2004:117) is helpful in interpreting<br />

5:21 with the language of 5:17, and states: “Our righteousness is not a pure forensic declaration, but<br />

a real new human nature.”<br />

13<br />

Although my work builds in a number of ways upon that of Hooker, I differ with her claim (2008:368)<br />

that Paul narrows his focus strictly <strong>to</strong> his own vocation in 2 Cor 5:18b, 19b, and 20a.


180 Missionalia 44:2<br />

Dustin W. Elling<strong>to</strong>n<br />

for themselves but for the one who died for them and was raised” (5:15). Christ<br />

died so that people might die <strong>to</strong> one way of life and live a different kind of life.<br />

Moreover, Paul speaks earlier of the gospel as a manifestation of Christ, who is<br />

the image of God (4:4, 6). As we perceive Christ, we are being continuously transformed<br />

in<strong>to</strong> the same image from one degree of glory <strong>to</strong> another (3:18). As we are<br />

united with him and his suffering, we begin <strong>to</strong> manifest his life through our own<br />

bodily life (4:10-11). 14 We also receive a continuous, daily renewal through the<br />

revelation of Christ <strong>to</strong> our perception (4:16, 18), 15 until we are finally raised with<br />

the Lord Jesus (4:14; cf. 5:1-5). While this section has not entirely explained how<br />

transformation happens, we see the con<strong>to</strong>urs of the path, and we recognize that<br />

transformation is not a human accomplishment. Rather, God achieves our transformation<br />

through Christ’s death, as God reveals Christ <strong>to</strong> us and unites us with him.<br />

2.3 God’s <strong>Righteousness</strong> as Transformation’s Goal<br />

For Paul, Christ’s death engenders a people who live differently, with a new purpose<br />

and vocation, as we are united with him. The means of our transformation – the<br />

gospel and our being in Christ (2 Cor 5:17, 21) – shape what we become. Both<br />

our reception of the gospel and our being “in Christ” transform us <strong>to</strong> become like<br />

Christ (3:18). 16 We take on the character and pattern of the gospel itself (see also<br />

Gorman 2015:249). However, when 2 Cor 5:21 speaks of transformation’s goal<br />

in a new way, by saying that Christ’s death occurred so that we might become the<br />

righteousness (dikaiosunē) of God, what does Paul mean? 17<br />

An obstacle <strong>to</strong> our understanding is that the apostle does not use the term<br />

dikaiosunē as frequently in 2 Corinthians as in some other letters; still, through<br />

the context of 2 Corinthians as a whole, we can gain a reasonably clear picture. 18<br />

We begin with the recognition of God’s righteousness as meaning an absence of<br />

sin, which is implicit in the exchange which 2 Cor 5:21 describes. The first half<br />

of the verse speaks of Christ as not knowing sin (he was righteous) and yet being<br />

14<br />

Hays (1989:144) also links 3:18 with 4:11, affirming, “Because they are being changed in<strong>to</strong> the likeness<br />

of Christ, they manifest the life of Jesus in their mortal flesh (cf. 2 Cor. 4:11)”.<br />

15<br />

The present tense verbs of 3:18 (ka<strong>to</strong>ptrizō and metamorphoō) and 4:16 (egkakeō and anakainoō), and<br />

the present participle (skopeō) of 4:18, emphasize a continuous process.<br />

16<br />

Hooker (2008:375) states: “What Christ is <strong>to</strong> us …, Christians must now be <strong>to</strong> the world.”<br />

17<br />

I am mostly persuaded by Burk (2012:346-360) that Paul’s phrase “the righteousness of God”<br />

(dikaiosunē theou), cannot be a subjective or an objective genitive. I interpret the genitive as possessive;<br />

Paul speaks of God’s righteousness. On linguistic grounds, Burk wants <strong>to</strong> interpret dikaiosunē as<br />

an attribute, but not an activity. However, <strong>to</strong> interpret God’s righteousness, precedence must be given<br />

<strong>to</strong> the way Paul uses the term in his own writing. For Paul, God’s righteousness is an attribute characterized<br />

by activity and power. See Käsemann 1969:173, 174.<br />

18<br />

We should not assume that the phrase means precisely the same thing in 2 Corinthians as it means in<br />

Paul’s other letters; we must allow the immediate literary context <strong>to</strong> take precedence.


So that we might become the righteousness and justice of God 181<br />

made sin, so that we might become God’s righteousness. 19 We also find Paul’s term<br />

dikaiosunē meaning the absence of sin in 6:14, where Paul contrasts dikaiosunē<br />

with lawlessness (anomia). 20<br />

However, the wider context fills out dikaiosunē as something more robust than<br />

the absence or avoidance of sin; Paul speaks in 2 Cor 3:9 of the “ministry of righteousness”<br />

(diakonia tēs dikaiosunēs; cf. 11:15). The apostle contrasts this ministry<br />

with the “ministry of condemnation” (also in 3:9), a parallel terminology which<br />

suggests that the ministry of righteousness brings about righteousness as a result.<br />

Yet this observation is not entirely adequate.<br />

While the parallel with condemnation points <strong>to</strong>ward righteousness as an object,<br />

Paul also draws a parallel between the “ministry of righteousness” and the “ministry<br />

of the Spirit” (2 Cor 3:8); this points <strong>to</strong>ward righteousness as a subject. 21 Paul<br />

identifies “the ministry of righteousness” with “the ministry of the Spirit” so closely<br />

that they are almost interchangeable terms. We must ponder the significance of this<br />

intimate link. The Spirit plays a central and highly generative role in 2 Corinthians<br />

3; 22 certainly the Spirit functions more prominently than the role of condemnation<br />

in Paul’s argument. The Spirit writes upon human hearts (3:3), “makes life” (3:6),<br />

produces freedom <strong>to</strong> gaze upon and reflect Christ’s glory with an unveiled face<br />

(3:16-17), and engenders human transformation (3:18). The parallel terminology<br />

between the ministry of righteousness and the ministry of the Spirit points <strong>to</strong> righteousness<br />

as a power which performs ministry, even as the Spirit does. By aligning<br />

the ministry of righteousness with the ministry of the Spirit, Paul affirms the force of<br />

righteousness as a partner and agent with the Spirit in producing life and transfor-<br />

19<br />

When Paul says that God made Christ sin (hamartia) in 5:21, I take hamartia <strong>to</strong> mean sin, not a “sinoffering”<br />

(cf. Gal 3:13). See also Collins 2013:125-126; Thrall 1994:440-441; Aletti 2004:102-109;<br />

and Hooker 2008:369. Contra Stegman 2005:186-187; 2011:502.<br />

20<br />

Many scholars reject 6:14-7:1 as not belonging <strong>to</strong> the same source as its surrounding verses. This<br />

is plausible, but as Hooker (2008:373) observes, there is no textual evidence in support of this perspective,<br />

and the emphasis on holiness is compatible with Paul’s stress on believers becoming God’s<br />

righteousness.<br />

21<br />

Grammatically, the main options for “ministry of righteousness” (diakonia tēs dikaiosunēs) are as follows:<br />

the ministry that is done by righteousness (subjective genitive), the ministry which originates in<br />

righteousness (genitive of source, which turns out <strong>to</strong> be very similar <strong>to</strong> the preceding explanation), the<br />

ministry that produces or brings about righteousness (objective genitive), and the ministry marked<br />

by righteousness (adjectival/qualitative genitive; see Furnish 1984:204). The possibility of the subjective<br />

genitive trumps the others, including the objective genitive, because of the close link between<br />

righteousness and the Spirit in Paul’s line of thought. <strong>Righteousness</strong> in 2 Corinthians 3 is more like the<br />

Spirit than it is like condemnation (or life and freedom, which are also objects and results). However,<br />

the resulting meaning of diakonia tēs dikaiosunēs as a subjective genitive, in the case of 2 Cor 3:9, is<br />

similar <strong>to</strong> that of the objective genitive, because the ministry which righteousness (as a power and a<br />

subject) carries out leads <strong>to</strong> the same result: righteousness.<br />

22<br />

Tack (2015:102) observes of 2 Corinthians 3: “The Spirit… is the defining characteristic of the new<br />

covenant (3,6).”


182 Missionalia 44:2<br />

Dustin W. Elling<strong>to</strong>n<br />

mation. This righteousness is actually God’s righteousness, even as Paul speaks of<br />

God’s righteousness in 2 Cor 5:21. Moreover, in light of its Greek root dik-, we can<br />

affirm with Hooker (2008:374) that this righteousness is “a res<strong>to</strong>rative power”. 23<br />

The close link with the transforming power of the Spirit guides us <strong>to</strong> an ethical, not<br />

mainly a legal, reading of righteousness in 2 Cor 3:9. 24 The ministry of righteousness<br />

effects righteousness. It res<strong>to</strong>res us <strong>to</strong> be right-acting people; it transforms us<br />

so that we embody the righteousness of God (2 Cor 5:21).<br />

In 2 Cor 6:7, Paul speaks of “weapons of righteousness for the right hand and<br />

the left”. Paul’s words, falling immediately after he mentions “the power of God”<br />

in the same verse, and the Holy Spirit in the previous verse, echo “the ministry of<br />

righteousness” and “the ministry of the Spirit” in 3:8-9. In 6:7, however, Paul calls<br />

the life of ministry a war, a difficult existence lived on behalf of others (6:10-13;<br />

cf. 10:4; Rom 6:13). <strong>Righteousness</strong> supplies and wields weapons, empowers one<br />

<strong>to</strong> be “fully equipped for battle” (Furnish 1984:346), and renders one capable<br />

of offense and defence (Seifrid 2014:281). 25 The terminology in 6:7 suggests that<br />

righteousness is a force sustaining believers <strong>to</strong> endure hardship and prevail in a life<br />

of Christian service.<br />

Further afield from 2 Cor 5:21, but not unlike the joining of righteousness with<br />

the life-generating power of the Spirit in 2 Cor 3:6-9, we find in 2 Cor 9:8-10 that<br />

Paul likens righteousness <strong>to</strong> God’s empowering grace. We will discuss this passage<br />

23<br />

Therefore we can agree with Käsemann who, citing 2 Cor 3:18 and 4:6, observed that the glory deprived<br />

at the Fall “now streams in<strong>to</strong> the world from within the diakonia [ministry] tēs dikaiosunēs”.<br />

24<br />

Stegman also affirms the ethical interpretation (2009:84). Contra Harris (2005:287), who calls<br />

dikaiosunē here “a relational rather than an ethical term, denoting a right standing before God, given<br />

by God … the status of being ‘in the right’ before the court of heaven”. Contra Collins (2013:84) also,<br />

who is led by Paul’s contrast between righteousness and condemnation <strong>to</strong> say that the apostle is<br />

using “juridical language”, and so translates dikaisunē as “justification”. It must be along the same<br />

lines that the NRSV translates diakonia tēs dikaiosunēs here as “the ministry of justification”, as though<br />

Paul uses the word dikaiōsis. While the NRSV translation can suit Paul’s contrast with condemnation<br />

(Thrall 1994:249), and can fit the language of reconciliation in 2 Cor 5:18-19, it does not do justice <strong>to</strong><br />

Paul’s number of statements in the context of 2 Corinthians 3-5 about the gospel and Christ leading<br />

<strong>to</strong> transformation and a different way of life for believers. We should normally translate dikaiosunē as<br />

“righteousness” (or justice), not “justification”. I read Paul’s language in 2 Corinthians as generally<br />

more concerned with transformative than with juridical aspects of the gospel; however, I am intrigued<br />

with Seifrid’s explanation of the contrast between righteousness and condemnation. For Seifrid<br />

(2014:157), corresponding <strong>to</strong> condemnation, righteousness “expresses the concrete effect or result<br />

of the divine judgment”, which Seifrid connects with “the life that the Spirit works”. Seifrid (2014:158)<br />

emphasizes that the juridical aspect is not a matter of “bare decisions but of operative statements,<br />

judgments that enact what they say.” I commend the investigation of how expressions may indicate<br />

both juridical and transformative aspects of the gospel.<br />

25<br />

Contra Collins (2013:132), who takes righteousness as an object (“arms used for the sake of righteousness”).<br />

I follow Käsemann (1969:173) in observing that righteousness in 2 Cor 6:7 is a subject,<br />

an active power, even as it is in 2 Cor 3:9 and 9:9-10. This interpretation also suits the possessive<br />

genitive for righteousness in 2 Cor 5:21.


So that we might become the righteousness and justice of God 183<br />

more as we deal with righteousness as justice in the next major section of this article,<br />

but let us make some observations now. First, Paul roots the Corinthians’ ability<br />

<strong>to</strong> do good works in God’s grace: “And God is able <strong>to</strong> cause all grace <strong>to</strong> abound <strong>to</strong><br />

you, in order that on every occasion, having all sufficiency, you may abound in every<br />

good work” (9:8; cf. 9:14-15). Then the apostle illustrates God’s grace with words<br />

from Psalm 112:9, which mentions not grace but God’s righteousness (dikaiosunē<br />

in the LXX). The Psalm states: “As it is written, ‘He scattered abroad, he gave <strong>to</strong><br />

the poor; his righteousness endures forever.’” God’s grace is manifest as God’s<br />

righteousness (cf. Rom 5:21), which is recognized in God’s generosity <strong>to</strong> the poor.<br />

Then Paul affirms that God will increase “the yield” of the Corinthians’ righteousness,<br />

as he speaks of what believers’ righteousness produces on behalf of others<br />

(Hooker 2008:374). Paul views the Corinthians’ righteousness as a participation<br />

in the righteousness and grace of God. As Käsemann (1969:170) states, “this gift<br />

[of God’s righteousness]… is described as effective in us and through us.” In the<br />

case of 2 Corinthians 9, the believers’ righteousness produces sustenance for fellow<br />

believers who are impoverished. <strong>Righteousness</strong>, like grace, is a generative power<br />

effecting new circumstances on behalf of others.<br />

These observations with regard <strong>to</strong> righteousness must inform how we interpret<br />

transformation’s goal “that we might become God’s righteousness”. The wider context<br />

of 2 Corinthians suggests that God’s righteousness, as a partner and agent with<br />

God’s Spirit, is an active, generating power for res<strong>to</strong>ration and transformation. 26<br />

<strong>Righteousness</strong> as a force also sustains believers <strong>to</strong> endure and prevail in a difficult<br />

life of service (2 Cor 6:7). When Paul says that believers become God’s righteousness<br />

(5:21), he means that they become an expression of this characteristic of<br />

God (see also Stegman 2011:502). This means also that believers become agents<br />

of res<strong>to</strong>ration who, like God, put things right in the world. God’s righteousness, in<br />

believers, generates new circumstances on behalf of others. As Hooker (2008:374-<br />

375) states, “If God’s righteousness is a res<strong>to</strong>rative power, bringing life and reconciliation,<br />

then those who ‘become righteousness’ will be the means of manifesting<br />

that power in the world.” Paul is saying that, by becoming the righteousness of God,<br />

we become integral <strong>to</strong> God’s res<strong>to</strong>rative, rectifying, and transformative work. We<br />

grow <strong>to</strong> be righteous, but we also become integral <strong>to</strong> God’s work of reconciling the<br />

world and producing God’s righteousness in it.<br />

This interpretation of our becoming the righteousness of God accords with, and<br />

must be filled out by, Paul’s affirmations in the immediate context of 2 Cor 5:21.<br />

He says that God has given us the ministry of reconciliation (5:18) and has placed<br />

26<br />

Stegman places significantly less emphasis on righteousness as a power in his interpretation, though<br />

we are in agreement that becoming God’s righteousness, practically, looks like taking on the character<br />

of Jesus (2011:500-505).


184 Missionalia 44:2<br />

Dustin W. Elling<strong>to</strong>n<br />

his message of reconciliation “in us” (5:19). 27 We do not only believe the gospel;<br />

God has placed the message inside us, and this makes us able <strong>to</strong> go forth as ambassadors,<br />

so that God makes his appeal through us (5:20). Our interpretation of<br />

becoming God’s righteousness also fits, and is filled out by, Paul’s earlier statement<br />

that because Christ died, Christ’s love compels us (5:14), and we live not for ourselves<br />

but for Christ (5:15). God’s righteousness empowers believers for sacrificial<br />

service, for a life that produces a better life for others (2 Cor 9:9-10). Believers<br />

embody this transformative and reconciling righteousness of God.<br />

Let us observe the significance of Paul including the statement that believers<br />

become the righteousness of God within a verse which summarizes the Christian<br />

gospel of Christ’s death on the cross. Christ died not only that we might be deemed<br />

righteous before God, but <strong>to</strong> make us an embodiment of God’s res<strong>to</strong>rative righteousness<br />

in the world. Christ died so that God might make us, through Christ,<br />

participants in God’s activity and character. The gospel enables us <strong>to</strong> become righteous<br />

(ethical) people; 28 what is more, through Christ, the gospel gives us a new<br />

identity and vocation as God’s righteousness in the world. Because we are becoming<br />

the righteousness of God, Paul can speak immediately afterward in 2 Cor 6:1 of<br />

working <strong>to</strong>gether with Christ (Stegman 2009:148). Through Christ’s death, humans<br />

become partners, agents who work <strong>to</strong>gether with Christ and the Spirit <strong>to</strong> save the<br />

world and res<strong>to</strong>re it, making right what is wrong (cf. Hooker 2008:375). We generate<br />

new circumstances on behalf of others. As believers become God’s righteousness,<br />

we take on the character and activity of establishing righteousness (and as we<br />

shall see later, justice). 29 This is who we are as Christians; the gospel tells us so.<br />

For Paul, the gospel addresses the relationship between God’s righteousness and<br />

human righteousness. The how of our transformation, the gospel and our being “in<br />

27<br />

Paul chooses the common and simple verb tithēmi that means “put” or “place”, <strong>to</strong> say God put the<br />

message of reconciliation inside believers.<br />

28<br />

Hooker (1985:9-10) states of believers: “if they are made ‘the righteousness of God in him,’ that implies<br />

moral righteousness--and when we ask Paul what behaviour is appropriate for those who are ‘in<br />

Christ,’ then he appeals <strong>to</strong> the example of Christ himself... The gospel demands conformity <strong>to</strong> Christ’s<br />

death.” Oddly, Reumann (1999:35) says he does not see righteousness and justice as having a significant<br />

role in Paul’s ethic.<br />

29<br />

Seifrid (2014:263) observes that in Isaiah, a book which inspires much of the imagery in 2 Corinthians,<br />

the themes of righteousness and creation go <strong>to</strong>gether closely. In Is 42:1-9 (esp vv. 5-6), the God<br />

who creates also calls his servant in dikaiosunē, and the servant is <strong>to</strong> establish justice (krisis). Isaiah<br />

48 affirms God as crea<strong>to</strong>r and says that if the people had obeyed his commands, their dikaiosunē<br />

would be as the waves of the sea (48:1, 6, 18). Seifrid says Paul “describes the new life given in<br />

Christ as ‘the righteousness of God’”. Reumann also observes that righteousness and salvation go<br />

<strong>to</strong>gether in Isaiah, which became important for Paul (1999:28, 32). Reumann mentions, for instance,<br />

that in Isaiah 51:5-6, 8 God’s righteousness and God’s accomplishment of salvation stand in parallel<br />

position (1999:28, 32). This is significant as we allow the recognition that God’s righteousness brings<br />

salvation <strong>to</strong> affect our reading of what believers become in 2 Cor 5:21.


So that we might become the righteousness and justice of God 185<br />

Christ”, shapes what we become; we become like Christ, and like the gospel. We<br />

also become the righteousness of God, a force which res<strong>to</strong>res righteousness in the<br />

world. We embody, and act as agents of, this kind of righteousness. Thus we begin<br />

<strong>to</strong> see the gospel as a key <strong>to</strong> transformation <strong>to</strong>ward righteousness, thereby enabling<br />

believers <strong>to</strong> contribute <strong>to</strong> a better world. In the next section we must fill out this<br />

righteousness yet more – as justice.<br />

3. <strong>Righteousness</strong> Is also Justice<br />

This section looks at the broad linguistic relationship between righteousness and<br />

justice. Then it examines evidence of cohesion between righteousness and justice<br />

in Isaiah, which as we will demonstrate, informed Paul’s writing of 2 Corinthians.<br />

Finally, the section will demonstrate the link between righteousness and justice<br />

within the literary context of 2 Corinthians as a whole. Recognizing that Paul implies<br />

justice when he uses the Greek word for righteousness (dikaiosunē) will help us<br />

steer away from a privatistic interpretation of righteousness in Paul. The resulting<br />

explanation of 2 Cor 5:21 clarifies that the gospel Christians believe and preach for<br />

salvation is also a vital basis for just action and for holistic transformation <strong>to</strong>ward<br />

justice.<br />

3.1 The linguistic relationship between righteousness and justice<br />

The Greek noun for righteousness, dikaiosunē, is part of a family of words with<br />

connotations of both righteousness and justice. So in Acts 17:31, some translations<br />

say God will judge the world “in righteousness” (NRSV), while others say “in justice”<br />

(NIV). In Malachi 2:17, the people of Israel say, “Where is the God of justice?”,<br />

and the Septuagint (LXX) says, “Where is the God of dikaiosunē?” – translating the<br />

Hebrew word mishpat with the Greek term for righteousness. Heb 11:33 speaks<br />

of people who by faith “performed acts of righteousness”, as one translation says<br />

(NASB), but others say “enforced justice” (ESV), or “administered justice” (NIV,<br />

NRSV). James Dunn (1994:21; see also Gorman 2011:27) has argued for translating<br />

the phrase “the righteousness of God” as “the justice of God”, at least sometimes,<br />

because it would avoid what he calls “the fatal disjunction of terminology<br />

which has been the consequence of English having <strong>to</strong> translate what in Hebrew and<br />

Greek are integrated concepts – justify, righteous, righteousness, justice”. These<br />

words are all closely related, though English tends <strong>to</strong> hide this reality by splitting<br />

this one family of Greek words in<strong>to</strong> two word families: righteousness and justice.<br />

For example, in 1 Cor 6:1-11, Paul uses a play on the words “unjust” (adikos), “do<br />

injustice” (adikeō) and “justify” (dikaioō) which tends <strong>to</strong> be obscured in translation.<br />

The apostle repeats the same stem from all of these words <strong>to</strong> describe acts of<br />

injustice, only <strong>to</strong> make a statement at the end about the power of justification <strong>to</strong>


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create righteous or just people (see also Gorman 2011:32-34). Awareness of this<br />

Greek word family, and the shared meaning between the various terms, can help us<br />

<strong>to</strong> recognize a greater concern for justice in Paul’s writing.<br />

3.2 The cohesion between righteousness and justice in Isaiah<br />

We find not only a linguistic connection between righteousness and justice in Paul’s<br />

Greek, but also a deep connection between these terms in the Scriptures which<br />

shaped him, and <strong>to</strong> which he almost constantly alludes. 30 Observing the way that<br />

dikaiosunē holds both righteousness and justice <strong>to</strong>gether in the Septuagint can<br />

help us understand what meaning the apostle Paul tends <strong>to</strong> assume when he uses<br />

the word. 31<br />

Isaiah is particularly visible in Paul’s thoughts and language as he writes 2<br />

Corinthians 4-6. 32 Isaiah’s frequent images of light and glory seem <strong>to</strong> shape Paul’s<br />

thought in 2 Corinthians 3 and 4 (cf. Gignilliat 2007:37). Paul’s symbol of the tent<br />

for the human body in chapter 5 probably comes from Is 38:12. Paul’s reference<br />

<strong>to</strong> old things passing away, and new things appearing (5:17), reflects Is 43:18-<br />

19. The apostle’s statement that believers become the righteousness of God, in a<br />

context emphasizing witness and proclamation, may reflect Isaiah’s statement that<br />

“the nations will see your righteousness (dikaiosunē)” in the LXX of Is 62:2. Paul<br />

quotes Isaiah 49:8 when he speaks of the day of salvation in 2 Cor 6:2. Isaiah 59:17<br />

likely stands behind Paul’s idea of weapons of righteousness in 2 Cor 6:7 (Furnish<br />

1984:346). As we can see, Isaiah figures prominently in Paul’s mind as he writes<br />

<strong>to</strong> the Corinthians.<br />

So how does Isaiah speak of righteousness, and does Isaiah hold righteousness<br />

and justice very close <strong>to</strong>gether? One of the first things <strong>to</strong> surface is that Isaiah<br />

tends <strong>to</strong> join words for righteousness and justice as a parallel pair. We find many<br />

such examples: Is 1:21, 27; 5:16; 9:7; 16:5; 32:1, 16; 56:1; 58:2; 59:9, 14. So we<br />

30<br />

The inclusion of justice in the term dikaiosunē is indicative of the Old Testament and Judaism as a<br />

whole, as Hooker (2008:370) states: “In Jewish thought, God’s righteousness is his integrity, his faithfulness<br />

<strong>to</strong> the covenant, his justice; it is demonstrated in putting things right, and is therefore revealed<br />

in both salvation and judgment.” See also Stuhlmacher (2001:19), as quoted by Burk (2012:353):<br />

“‘God’s righteousness’ in the Old Testament and early Judaism means, above all, the activity of the<br />

one God <strong>to</strong> create welfare and salvation in the creation, in the his<strong>to</strong>ry of Israel, and in the situation of<br />

the (end-time) judgment.” The “creation of welfare” fits the definition of biblical justice which I use in<br />

this article.<br />

31<br />

In dealing with his congregations, Paul would also have encountered conceptions of justice from the<br />

wider Greco-Roman world. See Reumann’s exploration (1999:27, 35-45).<br />

32<br />

Gignilliat (2007) has closely researched the relationship between 2 Corinthians 5:14-6:10 and Isaiah<br />

40-66, focusing on Paul’s theological reading of Isaiah’s Servant. Gignilliat argues that Paul’s own<br />

sense of vocation is shaped by the “servants of the Servant” in Isaiah 53-66. See also Lim (2009:131)<br />

for Isaiah’s influence on 2 Corinthians.


So that we might become the righteousness and justice of God 187<br />

read: “How the faithful city has become a whore, she who was full of justice! <strong>Righteousness</strong><br />

lodged in her, but now murderers” (Is 1:21, NRSV). This statement, that<br />

dikaiosunē (LXX) dwelled in the city which was full of justice, apparently identifies<br />

righteousness as the people of God, as does 2 Cor 5:21. 33 We also find: “He [the<br />

LORD] expected justice (krisis), but saw bloodshed; righteousness (dikaiosunē),<br />

but heard a cry” (Is 5:7, NRSV). The parallel suggests that righteousness and justice<br />

go <strong>to</strong>gether in meaning, even as “bloodshed” and “a cry” unite in describing the<br />

absence of justice and righteousness. Yet another example: “Keep justice (krisis),<br />

and do righteousness (dikaiosunē), for soon my salvation will come, and my deliverance<br />

be revealed” (Is 56:1, ESV). <strong>Righteousness</strong> as dikaiosunē can also appear<br />

by itself in Isaiah, yet with connotations of social justice: “The works of righteousness<br />

will be peace” in the land (LXX, Is 32:17a).<br />

The reality that Isaiah influenced Paul’s writing of 2 Corinthians, and that Isaiah<br />

in the LXX closely associates dikaiosunē with justice, suggests that Paul also<br />

thought of justice when he used the term. Paul was no stranger <strong>to</strong> Isaiah’s ways of<br />

thinking. The light from the larger canonical context, from the intertextual links<br />

with 2 Corinthians, suggests that Paul would have unders<strong>to</strong>od righteousness as including<br />

justice.<br />

3.3 <strong>Righteousness</strong> as justice in 2 Corinthians<br />

We also find evidence within the literary context of 2 Cor 5:21 that, for Paul,<br />

dikaiosunē includes justice. His mention of “weapons of righteousness” (6:7)<br />

connotes the strong and interventionist nature of dikaiosunē for Paul. While we do<br />

not find more instances of the term dikaiosunē in the immediate context of 5:21,<br />

other statements help us <strong>to</strong> recognize that this robust quality compels believers <strong>to</strong><br />

act for the sake of others. 2 Cor 5:14-15 affirms a way of life for believers resulting<br />

from the death of Jesus: The love of Christ controls us, and Christ died for all so<br />

that we who live will no longer live for ourselves. The statement that Christ died for<br />

all helps us <strong>to</strong> understand that Christ’s compelling love directs us <strong>to</strong>ward love for<br />

all. The statements of 5:14-15, since they occur in the immediate context of 5:21,<br />

should inform the interpretation of our key verse. Christ’s death redirects the social<br />

plane. Becoming the righteousness of God means transformation <strong>to</strong> live on behalf<br />

of others.<br />

In the wider context of 2 Corinthians, Paul makes significant statements in 9:8-<br />

10 about God’s dikaiosunē as justice which empowers believers themselves <strong>to</strong> act<br />

with dikaiosunē as social justice. First, Paul grounds what he will urge the Corin-<br />

33<br />

Grieb (2006:73) mentions this and other references in Isaiah, including Is 1:26 and 60:21, where, as<br />

in 2 Cor 5:21, righteousness refers <strong>to</strong> the people of God, and implies the just character of the people.


188 Missionalia 44:2<br />

Dustin W. Elling<strong>to</strong>n<br />

thians <strong>to</strong> do in the notion of God’s grace; their sufficiency <strong>to</strong> abound in any good<br />

work is an expression of their reception of grace and participation in it (9:8; cf.<br />

8:9). As mentioned earlier, Paul then identifies God’s grace with God’s dikaiosunē,<br />

quoting Psalm 112:9 in 2 Cor 9:9: “He has scattered (seed), he has given <strong>to</strong> the<br />

poor, his righteousness (dikaiosunē) endures forever.” 34 In this verse, God’s righteousness<br />

is a manifestation of his grace, and is generosity – economic justice – on<br />

behalf of the poor (see also Grieb 2006:59, 74). 35 In 9:10, Paul goes on <strong>to</strong> tell the<br />

Corinthians, God will “increase the yield of your dikaiosunē”, while encouraging<br />

them <strong>to</strong> be generous <strong>to</strong>ward the impoverished believers in Jerusalem. We can easily<br />

translate dikaiosunē in 9:9-10 as justice, so that Paul speaks of both God’s justice<br />

and that of the Corinthians, with the former enabling the latter. God’s generous<br />

justice generates a harvest of the Corinthian believers’ justice. 36 In 2 Cor 9:9-10,<br />

believers’ dikaiosunē is socioeconomic justice – generosity as an expression of<br />

participation in God’s generous justice.<br />

4. Conclusion<br />

This essay began by contemplating how the gospel might speak in<strong>to</strong> a world that is<br />

not right and just, a world in which Christians <strong>to</strong>o often describe the gospel in ways<br />

which fail <strong>to</strong> take account of its potential as a resource for transformative justice<br />

and righteousness. The focus then turned <strong>to</strong> the nature of the gospel as stated by<br />

Paul in 2 Cor 5:21. The study has been motivated by a desire <strong>to</strong> identify links between<br />

the gospel of Christ’s death and the church’s contribution <strong>to</strong> righteousness<br />

and justice in this world.<br />

4.1 Our investigation has led us <strong>to</strong> recognize the following:<br />

The gospel in 2 Cor 5:21, interpreted in its own literary context, affirms that the<br />

church is being transformed <strong>to</strong> embody God’s righteousness. The means <strong>to</strong> this<br />

transformation is our being “in Christ”, and Paul’s various statements about the<br />

gospel in 2 Corinthians map the path and goal of transformation.<br />

<strong>Righteousness</strong> for Paul is the avoidance of sin, but it is also more creative and<br />

robust than this. Paul identifies righteousness very closely with the Spirit and grace.<br />

34<br />

As tends <strong>to</strong> be the case elsewhere, the Hebrew word tsedek lies behind the Greek word dikaiosunē in<br />

Ps 112:9.<br />

35<br />

Reumann, similarly, says that righteousness in 2 Cor 9:9-10 is “benevolence” (1999:36). We should<br />

also notice Paul’s use of isotēs in 2 Cor 8:13-14 as he says his goal is that there should be economic<br />

fairness among believers in different localities.<br />

36<br />

See also Grieb 2006: 59, 74. Gorman (2015:252) recognizes, as I do, a relationship between 2 Cor<br />

9:9-10, 5:21, and the self-giving of Christ in 8:9, stating: “Paul calls the Corinthians, as beneficiaries<br />

of this greatest gift, <strong>to</strong> participate in it more fully and responsibly…by sharing in the grace of Christ,<br />

which is summarized in 8:9, and the justice of God, which is summarized in 9:9-10.”


So that we might become the righteousness and justice of God 189<br />

God’s righteousness is God’s character and activity <strong>to</strong> create righteousness in humans.<br />

God works through the gospel <strong>to</strong> transform human existence in<strong>to</strong> God’s<br />

own righteousness, so that believers become righteous themselves, and also God’s<br />

agents and partners who generate righteousness. Believers embody, and become<br />

integral <strong>to</strong>, God’s own reconciling, res<strong>to</strong>rative righteousness in the world.<br />

For Paul, righteousness also means justice. We see this in light of the following:<br />

the linguistic links between the two words, the connection between righteousness<br />

and justice in writings which influenced Paul, and in the literary context of 2 Corinthians<br />

as a whole, where God’s righteousness includes God’s generous, graceinspired<br />

justice.<br />

The gospel itself grants believers an identity as people who are agents of God’s<br />

justice. Invitations <strong>to</strong> faith in Jesus Christ need also <strong>to</strong> be invitations <strong>to</strong> become a<br />

force for God’s generous justice – for res<strong>to</strong>ring the world, for making right what is<br />

wrong. Christian preaching and education must imbue believers with this identity.<br />

A better understanding of the gospel can help Christians <strong>to</strong> be transformed <strong>to</strong> embody,<br />

and become agents of, God’s righteousness and justice.<br />

Teaching this approach <strong>to</strong> the gospel is vital for the worldwide church. In an era<br />

of tense Christian-Muslim relations, with attendant pressure from wars and forced<br />

immigration, it is critical that the church be filled with Christians who live not for<br />

themselves but instead are being transformed in<strong>to</strong> the righteousness and justice of<br />

God. Moreover, this teaching in regard <strong>to</strong> the gospel may be especially important in<br />

sub-Saharan Africa, where in many countries the gospel has spread with rapidity,<br />

<strong>to</strong> an extent that the church has expanded <strong>to</strong> include most of the population. Yet,<br />

in these same places, the gospel is still a relatively new idea, and is in a state of flux<br />

in terms of how believers describe it. 37 If new converts and all believers come <strong>to</strong><br />

know without reservation that we are being “saved” in order <strong>to</strong> become agents of<br />

righteousness and justice in the world, that self-understanding will shape our way<br />

of life in society. It will deepen the Christian life we live, it will strengthen our witness<br />

as we embody the gospel, and it will expand the difference we make <strong>to</strong>ward a<br />

better world.<br />

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Aletti, J.-P. 2004. God Made Christ <strong>to</strong> Be Sin: Reflections on a Pauline Paradox, in The Redemption:<br />

An Interdisciplinary Symposium on Christ as Redeemer, edited by S.T.<br />

Davis, D. Kendall, and G. O’Collins. New York: Oxford:101-120.<br />

37<br />

The spread of the “prosperity gospel” in Africa has especially led <strong>to</strong> varying concepts with respect <strong>to</strong><br />

the gospel. See Golo (2013:366-369), Kroesbergen (2014), and Togarasei (2011).


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Burk, D. 2012. The <strong>Righteousness</strong> of God (Dikaiosunē Theou) and Verbal<br />

Genitives: A Grammatical Clarification. Journal for the Study of the New Testament<br />

34(4):346-360.<br />

Collins, R.F. 2013. Second Corinthians. Grand Rapids: Baker Academic.<br />

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of Justification by Faith. Grand Rapids: Eerdmans.<br />

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S<strong>to</strong>ck:36-51.<br />

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v70i1.2105.<br />

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66 in 2 Corinthians 5:14-6:10. London: T & T Clark.<br />

Golo, B.-W.K. 2013. Africa’s Poverty and Its Neo-Pentecostal “Libera<strong>to</strong>rs”: An Ecotheological<br />

Assessment of Africa’s Prosperity Gospellers. Pneuma 35:366-384.<br />

Gorman, M. 2011. Justification and Justice in Paul, Journal for the Study of Paul and His<br />

Letters 1(1):23-40.<br />

Gorman, M. 2015. Becoming the Gospel: Paul, Participation, and Mission. Grand Rapids:<br />

Eerdmans.<br />

Grieb, A.K. 2006. “So That in Him We Might Become the <strong>Righteousness</strong> of God” (2 Cor.<br />

5:21): Some Theological Reflections on the Church Becoming Justice. Ex Auditu<br />

22:58-80.<br />

Güttgemanns , E. 1966. Der leidende Apostel und sein Herr: Studien zur paulinischen<br />

Chris<strong>to</strong>logie. Göttingen: Vandenhoeck and Ruprecht (FRLANT, 90).<br />

Hafemann, S. 1990. Suffering and Ministry in the Spirit: Paul’s Defense of His Ministry<br />

in 2 Corinthians 2:14-3:3. Grand Rapids: Eerdmans.<br />

Hafemann, S. 2000. The NIV Life Application Commentary: 2 Corinthians. Grand Rapids:<br />

Zondervan.<br />

Harris, M. 2005. The Second Epistle <strong>to</strong> the Corinthians. Grand Rapids: Eerdmans (NIGTC).<br />

Hays, R.B. 1989. Echoes of Scripture in the Letters of Paul. New Haven: Yale.<br />

Hays, R.B. 1996. The Moral Vision of the New Testament. San Francisco: Harper.<br />

Hooker, M.D. 1985. Interchange in Christ and Ethics. Journal for the Study of the New<br />

Testament 25:3-17.<br />

Hooker, M.D. 2008. On Becoming the <strong>Righteousness</strong> of God: Another Look at 2 Cor 5:21.<br />

Novum Testamentum 50(4):358-375.


So that we might become the righteousness and justice of God 191<br />

Käsemann, E. 1969. New Testament Questions of Today. Philadelphia: Fortress.<br />

Kroesbergen, H. (ed.) 2014. In Search of Health and Wealth: The Prosperity Gospel in<br />

African, Reformed Perspective. Eugene, Oregon: Wipf and S<strong>to</strong>ck.<br />

Lim, K.-Y. 2009. “The Sufferings of Christ Are Abundant in Us”: A Narrative Dynamics<br />

Investigation of Paul’s Suffering in 2 Corinthians. London: T & T Clark.<br />

Litwa, M.D. 2008. 2 Corinthians 3:18 and Its Implications for Theosis. Journal of Theological<br />

Interpretation 2(1):117-133.<br />

Reumann, J. 1999. Justification and Justice in the New Testament. Horizons in Biblical<br />

Theology 21:26-45.<br />

Seifrid, M. 2014. The Second Letter <strong>to</strong> the Corinthians. Grand Rapids: Eerdmans.<br />

Stegman, T.D. 2005. The Character of Jesus: The Linchpin <strong>to</strong> Paul’s Argument in 2 Corinthians.<br />

Rome: Pontifical Biblical Institute.<br />

Stegman, T.D. 2009. Second Corinthians. Grand Rapids: Baker Academic.<br />

Stegman, T.D. 2011. Paul’s Use of dikaio- Terminology: Moving Beyond N.T. Wright’s Forensic<br />

Interpretation. Theological Studies 72:496-524.<br />

Tack, L. 2015. A Face Reflecting Glory. 2 Cor 3,18 in its Literary Context (2 Cor 3,1-4,15).<br />

Biblica 96:85-112.<br />

Thrall, M.E. 2004. 2 Corinthians 1-7. London: T & T Clark.<br />

Togarasei, L. 2011. The Pentecostal Gospel of Prosperity in African Contexts of Poverty: An<br />

Appraisal. Exchange 40:336-350.<br />

Wright, N.T. 1987. Reflected Glory: 2 Corinthians 3:18, in The Glory of Christ in the New<br />

Testament: Studies in Chris<strong>to</strong>logy in Memory of George Bradford Caird, edited by<br />

L.D. Hurst and N.T. Wright. Oxford: Clarendon Press:139-150.<br />

Wright, N.T. 1993. On Becoming the <strong>Righteousness</strong> of God, in Pauline Theology: Volume II:<br />

1 & 2 Corinthians, edited by D.M. Hay. Minneapolis: Fortress Press:200-208.


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Advocacy Foundation Publishers<br />

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Advocacy Foundation Publishers<br />

The e-Advocate Quarterly<br />

Page 104 of 127


Issue Title Quarterly<br />

Vol. I 2015 The Fundamentals<br />

I<br />

The ComeUnity ReEngineering<br />

Project Initiative<br />

Q-1 2015<br />

II The Adolescent Law Group Q-2 2015<br />

III<br />

Landmark Cases in US<br />

Juvenile Justice (PA)<br />

Q-3 2015<br />

IV The First Amendment Project Q-4 2015<br />

Vol. II 2016 Strategic Development<br />

V The Fourth Amendment Project Q-1 2016<br />

VI<br />

Landmark Cases in US<br />

Juvenile Justice (NJ)<br />

Q-2 2016<br />

VII Youth Court Q-3 2016<br />

VIII<br />

The Economic Consequences of Legal<br />

Decision-Making<br />

Q-4 2016<br />

Vol. III 2017 Sustainability<br />

IX The Sixth Amendment Project Q-1 2017<br />

X<br />

The Theological Foundations of<br />

US Law & Government<br />

Q-2 2017<br />

XI The Eighth Amendment Project Q-3 2017<br />

XII<br />

The EB-5 Inves<strong>to</strong>r<br />

Immigration Project*<br />

Q-4 2017<br />

Vol. IV 2018 Collaboration<br />

XIII Strategic Planning Q-1 2018<br />

XIV<br />

The Juvenile Justice<br />

Legislative Reform Initiative<br />

Q-2 2018<br />

XV The Advocacy Foundation Coalition Q-3 2018<br />

Page 105 of 127


XVI<br />

for Drug-Free Communities<br />

Landmark Cases in US<br />

Juvenile Justice (GA)<br />

Q-4 2018<br />

Page 106 of 127


Issue Title Quarterly<br />

Vol. V 2019 Organizational Development<br />

XVII The Board of Direc<strong>to</strong>rs Q-1 2019<br />

XVIII The Inner Circle Q-2 2019<br />

XIX Staff & Management Q-3 2019<br />

XX Succession Planning Q-4 2019<br />

XXI The Budget* Bonus #1<br />

XXII Data-Driven Resource Allocation* Bonus #2<br />

Vol. VI 2020 Missions<br />

XXIII Critical Thinking Q-1 2020<br />

XXIV<br />

The Advocacy Foundation<br />

Endowments Initiative Project<br />

Q-2 2020<br />

XXV International Labor Relations Q-3 2020<br />

XXVI Immigration Q-4 2020<br />

Vol. VII 2021 Community Engagement<br />

XXVII<br />

The 21 st Century Charter Schools<br />

Initiative<br />

Q-1 2021<br />

XXVIII The All-Sports Ministry @ ... Q-2 2021<br />

XXIX Lobbying for Nonprofits Q-3 2021<br />

XXX<br />

XXXI<br />

Advocacy Foundation Missions -<br />

Domestic<br />

Advocacy Foundation Missions -<br />

International<br />

Q-4 2021<br />

Bonus<br />

Page 107 of 127


Vol. VIII<br />

2022 ComeUnity ReEngineering<br />

XXXII<br />

The Creative & Fine Arts Ministry<br />

@ The Foundation<br />

Q-1 2022<br />

XXXIII The Advisory Council & Committees Q-2 2022<br />

XXXIV<br />

The Theological Origins<br />

of Contemporary Judicial Process<br />

Q-3 2022<br />

XXXV The Second Chance Ministry @ ... Q-4 2022<br />

Vol. IX 2023 Legal Reformation<br />

XXXVI The Fifth Amendment Project Q-1 2023<br />

XXXVII The Judicial Re-Engineering Initiative Q-2 2023<br />

XXXVIII<br />

The Inner-Cities Strategic<br />

Revitalization Initiative<br />

Q-3 2023<br />

XXXVIX Habeas Corpus Q-4 2023<br />

Vol. X 2024 ComeUnity Development<br />

XXXVX<br />

The Inner-City Strategic<br />

Revitalization Plan<br />

Q-1 2024<br />

XXXVXI The Men<strong>to</strong>ring Initiative Q-2 2024<br />

XXXVXII The Violence Prevention Framework Q-3 2024<br />

XXXVXIII The Fatherhood Initiative Q-4 2024<br />

Vol. XI 2025 Public Interest<br />

XXXVXIV Public Interest Law Q-1 2025<br />

L (50) Spiritual Resource Development Q-2 2025<br />

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LI<br />

Nonprofit Confidentiality<br />

In The Age of Big Data<br />

Q-3 2025<br />

LII Interpreting The Facts Q-4 2025<br />

Vol. XII 2026 Poverty In America<br />

LIII<br />

American Poverty<br />

In The New Millennium<br />

Q-1 2026<br />

LIV Outcome-Based Thinking Q-2 2026<br />

LV Transformational Social Leadership Q-3 2026<br />

LVI The Cycle of Poverty Q-4 2026<br />

Vol. XIII 2027 Raising Awareness<br />

LVII ReEngineering Juvenile Justice Q-1 2027<br />

LVIII Corporations Q-2 2027<br />

LVIX The Prison Industrial Complex Q-3 2027<br />

LX Res<strong>to</strong>ration of Rights Q-4 2027<br />

Vol. XIV 2028 Culturally Relevant Programming<br />

LXI Community Culture Q-1 2028<br />

LXII Corporate Culture Q-2 2028<br />

LXIII Strategic Cultural Planning Q-3 2028<br />

LXIV<br />

The Cross-Sec<strong>to</strong>r/ Coordinated<br />

Service Approach <strong>to</strong> Delinquency<br />

Prevention<br />

Q-4 2028<br />

Page 109 of 127


Vol. XV 2029 Inner-Cities Revitalization<br />

LXIV<br />

LXV<br />

LXVI<br />

Part I – Strategic Housing<br />

Revitalization<br />

(The Twenty Percent Profit Margin)<br />

Part II – Jobs Training, Educational<br />

Redevelopment<br />

and Economic Empowerment<br />

Part III - Financial Literacy<br />

and Sustainability<br />

Q-1 2029<br />

Q-2 2029<br />

Q-3 2029<br />

LXVII Part IV – Solutions for Homelessness Q-4 2029<br />

LXVIII<br />

The Strategic Home Mortgage<br />

Initiative<br />

Bonus<br />

Vol. XVI 2030 Sustainability<br />

LXVIII Social Program Sustainability Q-1 2030<br />

LXIX<br />

The Advocacy Foundation<br />

Endowments Initiative<br />

Q-2 2030<br />

LXX Capital Gains Q-3 2030<br />

LXXI Sustainability Investments Q-4 2030<br />

Vol. XVII 2031 The Justice Series<br />

LXXII Distributive Justice Q-1 2031<br />

LXXIII Retributive Justice Q-2 2031<br />

LXXIV Procedural Justice Q-3 2031<br />

LXXV (75) Res<strong>to</strong>rative Justice Q-4 2031<br />

LXXVI Unjust Legal Reasoning Bonus<br />

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Vol. XVIII 2032 Public Policy<br />

LXXVII Public Interest Law Q-1 2032<br />

LXXVIII Reforming Public Policy Q-2 2032<br />

LXXVIX ... Q-3 2032<br />

LXXVX ... Q-4 2032<br />

Page 111 of 127


The e-Advocate Monthly Review<br />

2018<br />

Transformational Problem Solving January 2018<br />

The Advocacy Foundation February 2018<br />

Opioid Initiative<br />

Native-American Youth March 2018<br />

In the Juvenile Justice System<br />

Barriers <strong>to</strong> Reducing Confinement April 2018<br />

Latino and Hispanic Youth May 2018<br />

In the Juvenile Justice System<br />

Social Entrepreneurship June 2018<br />

The Economic Consequences of<br />

Homelessness in America S.Ed – June 2018<br />

African-American Youth July 2018<br />

In the Juvenile Justice System<br />

Gang Deconstruction August 2018<br />

Social Impact Investing September 2018<br />

Opportunity Youth: Oc<strong>to</strong>ber 2018<br />

Disenfranchised Young People<br />

The Economic Impact of Social November 2018<br />

of Social Programs Development<br />

Gun Control December 2018<br />

2019<br />

The U.S. S<strong>to</strong>ck Market January 2019<br />

Prison-Based Gerrymandering February 2019<br />

Literacy-Based Prison Construction March 2019<br />

Children of Incarcerated Parents April 2019<br />

Page 112 of 127


African-American Youth in The May 2019<br />

Juvenile Justice System<br />

Racial Profiling June 2019<br />

Mass Collaboration July 2019<br />

Concentrated Poverty August 2019<br />

De-Industrialization September 2019<br />

Overcoming Dyslexia Oc<strong>to</strong>ber 2019<br />

Overcoming Attention Deficit November 2019<br />

The Gift of Adversity December 2019<br />

2020<br />

The Gift of Hypersensitivity January 2020<br />

The Gift of Introspection February 2020<br />

The Gift of Introversion March 2020<br />

The Gift of Spirituality April 2020<br />

The Gift of Transformation May 2020<br />

Property Acquisition for<br />

Organizational Sustainability June 2020<br />

Investing for Organizational<br />

Sustainability July 2020<br />

Biblical Law & Justice TLFA August 2020<br />

Gentrification AF September 2020<br />

Environmental Racism NpA Oc<strong>to</strong>ber 2020<br />

Law for The Poor AF November 2020<br />

…<br />

Page 113 of 127


2021<br />

Biblically Responsible Investing TLFA – January 2021<br />

International Criminal Procedure LMI – February 2021<br />

Spiritual Rights TLFA – March 2021<br />

The Theology of Missions TLFA – April 2021<br />

Legal Evangelism, Intelligence,<br />

Reconnaissance & Missions LMI – May 2021<br />

The Law of War LMI – June 2021<br />

Generational Progression AF – July 2021<br />

Preda<strong>to</strong>ry Lending AF – August 2021<br />

The Community Assessment Process NpA – September 2021<br />

Accountability NpA – Oc<strong>to</strong>ber 2021<br />

Nonprofit Transparency NpA – November 2021<br />

Redefining Unemployment AF – December 2021<br />

2022<br />

21 st Century Slavery AF – January 2022<br />

<strong>Acquiesce</strong> <strong>to</strong> <strong>Righteousness</strong> TLFA – February 2022<br />

…<br />

Page 114 of 127


The e-Advocate Quarterly<br />

Special Editions<br />

Crowdfunding Winter-Spring 2017<br />

Social Media for Nonprofits Oc<strong>to</strong>ber 2017<br />

Mass Media for Nonprofits November 2017<br />

The Opioid Crisis in America: January 2018<br />

Issues in Pain Management<br />

The Opioid Crisis in America: February 2018<br />

The Drug Culture in the U.S.<br />

The Opioid Crisis in America: March 2018<br />

Drug Abuse Among Veterans<br />

The Opioid Crisis in America: April 2018<br />

Drug Abuse Among America’s<br />

Teens<br />

The Opioid Crisis in America: May 2018<br />

Alcoholism<br />

The Economic Consequences of June 2018<br />

Homelessness in The US<br />

The Economic Consequences of July 2018<br />

Opioid Addiction in America<br />

Page 115 of 127


The e-Advocate Journal<br />

of Theological Jurisprudence<br />

Vol. I - 2017<br />

The Theological Origins of Contemporary Judicial Process<br />

Scriptural Application <strong>to</strong> The Model Criminal Code<br />

Scriptural Application for Tort Reform<br />

Scriptural Application <strong>to</strong> Juvenile Justice Reformation<br />

Vol. II - 2018<br />

Scriptural Application for The Canons of Ethics<br />

Scriptural Application <strong>to</strong> Contracts Reform<br />

& The Uniform Commercial Code<br />

Scriptural Application <strong>to</strong> The Law of Property<br />

Scriptural Application <strong>to</strong> The Law of Evidence<br />

Page 116 of 127


Legal Missions International<br />

Page 117 of 127


Issue Title Quarterly<br />

Vol. I 2015<br />

I<br />

II<br />

God’s Will and The 21 st Century<br />

Democratic Process<br />

The Community<br />

Engagement Strategy<br />

Q-1 2015<br />

Q-2 2015<br />

III Foreign Policy Q-3 2015<br />

IV<br />

Public Interest Law<br />

in The New Millennium<br />

Q-4 2015<br />

Vol. II 2016<br />

V Ethiopia Q-1 2016<br />

VI Zimbabwe Q-2 2016<br />

VII Jamaica Q-3 2016<br />

VIII Brazil Q-4 2016<br />

Vol. III 2017<br />

IX India Q-1 2017<br />

X Suriname Q-2 2017<br />

XI The Caribbean Q-3 2017<br />

XII United States/ Estados Unidos Q-4 2017<br />

Vol. IV 2018<br />

XIII Cuba Q-1 2018<br />

XIV Guinea Q-2 2018<br />

XV Indonesia Q-3 2018<br />

XVI Sri Lanka Q-4 2018<br />

Page 118 of 127


Vol. V 2019<br />

XVII Russia Q-1 2019<br />

XVIII Australia Q-2 2019<br />

XIV South Korea Q-3 2019<br />

XV Puer<strong>to</strong> Rico Q-4 2019<br />

Issue Title Quarterly<br />

Vol. VI 2020<br />

XVI Trinidad & Tobago Q-1 2020<br />

XVII Egypt Q-2 2020<br />

XVIII Sierra Leone Q-3 2020<br />

XIX South Africa Q-4 2020<br />

XX Israel Bonus<br />

Vol. VII 2021<br />

XXI Haiti Q-1 2021<br />

XXII Peru Q-2 2021<br />

XXIII Costa Rica Q-3 2021<br />

XXIV China Q-4 2021<br />

XXV Japan Bonus<br />

Vol VIII 2022<br />

XXVI Chile Q-1 2022<br />

Page 119 of 127


The e-Advocate Juvenile Justice Report<br />

______<br />

Vol. I – Juvenile Delinquency in The US<br />

Vol. II. – The Prison Industrial Complex<br />

Vol. III – Res<strong>to</strong>rative/ Transformative Justice<br />

Vol. IV – The Sixth Amendment Right <strong>to</strong> The Effective Assistance of Counsel<br />

Vol. V – The Theological Foundations of Juvenile Justice<br />

Vol. VI – Collaborating <strong>to</strong> Eradicate Juvenile Delinquency<br />

Page 120 of 127


The e-Advocate Newsletter<br />

Genesis of The Problem<br />

Family Structure<br />

Societal Influences<br />

Evidence-Based Programming<br />

Strengthening Assets v. Eliminating Deficits<br />

2012 - Juvenile Delinquency in The US<br />

Introduction/Ideology/Key Values<br />

Philosophy/Application & Practice<br />

Expungement & Pardons<br />

Pardons & Clemency<br />

Examples/Best Practices<br />

2013 - Res<strong>to</strong>rative Justice in The US<br />

2014 - The Prison Industrial Complex<br />

25% of the World's Inmates Are In the US<br />

The Economics of Prison Enterprise<br />

The Federal Bureau of Prisons<br />

The After-Effects of Incarceration/Individual/Societal<br />

The Fourth Amendment Project<br />

The Sixth Amendment Project<br />

The Eighth Amendment Project<br />

The Adolescent Law Group<br />

2015 - US Constitutional Issues In The New Millennium<br />

Page 121 of 127


2018 - The Theological Law Firm Academy<br />

The Theological Foundations of US Law & Government<br />

The Economic Consequences of Legal Decision-Making<br />

The Juvenile Justice Legislative Reform Initiative<br />

The EB-5 International Inves<strong>to</strong>rs Initiative<br />

2017 - Organizational Development<br />

The Board of Direc<strong>to</strong>rs<br />

The Inner Circle<br />

Staff & Management<br />

Succession Planning<br />

Bonus #1 The Budget<br />

Bonus #2 Data-Driven Resource Allocation<br />

2018 - Sustainability<br />

The Data-Driven Resource Allocation Process<br />

The Quality Assurance Initiative<br />

The Advocacy Foundation Endowments Initiative<br />

The Community Engagement Strategy<br />

2019 - Collaboration<br />

Critical Thinking for Transformative Justice<br />

International Labor Relations<br />

Immigration<br />

God's Will & The 21st Century Democratic Process<br />

The Community Engagement Strategy<br />

The 21st Century Charter Schools Initiative<br />

2020 - Community Engagement<br />

Page 122 of 127


Extras<br />

The Nonprofit Advisors Group Newsletters<br />

The 501(c)(3) Acquisition Process<br />

The Board of Direc<strong>to</strong>rs<br />

The Gladia<strong>to</strong>r Mentality<br />

Strategic Planning<br />

Fundraising<br />

501(c)(3) Reinstatements<br />

The Collaborative US/ International Newsletters<br />

How You Think Is Everything<br />

The Reciprocal Nature of Business Relationships<br />

Accelerate Your Professional Development<br />

The Competitive Nature of Grant Writing<br />

Assessing The Risks<br />

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About The Author<br />

John C (Jack) Johnson III<br />

Founder & CEO<br />

Jack was educated at Temple University, in Philadelphia, Pennsylvania and Rutgers<br />

Law School, in Camden, New Jersey. In 1999, he moved <strong>to</strong> Atlanta, Georgia <strong>to</strong> pursue<br />

greater opportunities <strong>to</strong> provide Advocacy and Preventive Programmatic services for atrisk/<br />

at-promise young persons, their families, and Justice Professionals embedded in the<br />

Juvenile Justice process in order <strong>to</strong> help facilitate its transcendence in<strong>to</strong> the 21 st Century.<br />

There, along with a small group of community and faith-based professionals, “The Advocacy Foundation, Inc." was conceived<br />

and developed over roughly a thirteen year period, originally chartered as a Juvenile Delinquency Prevention and Educational<br />

Support Services organization consisting of Men<strong>to</strong>ring, Tu<strong>to</strong>ring, Counseling, Character Development, Community Change<br />

Management, Practitioner Re-Education & Training, and a host of related components.<br />

The Foundation’s Overarching Mission is “To help Individuals, Organizations, & Communities Achieve Their Full Potential”, by<br />

implementing a wide array of evidence-based proactive multi-disciplinary "Res<strong>to</strong>rative & Transformative Justice" programs &<br />

projects currently throughout the northeast, southeast, and western international-waters regions, providing prevention and support<br />

services <strong>to</strong> at-risk/ at-promise youth, <strong>to</strong> young adults, <strong>to</strong> their families, and <strong>to</strong> Social Service, Justice and Mental<br />

Health professionals” everywhere. The Foundation has since relocated its headquarters <strong>to</strong> Philadelphia, Pennsylvania, and been<br />

expanded <strong>to</strong> include a three-tier mission.<br />

In addition <strong>to</strong> his work with the Foundation, Jack also served as an Adjunct Professor of Law & Business at National-Louis<br />

University of Atlanta (where he taught Political Science, Business & Legal Ethics, Labor & Employment Relations, and Critical<br />

Thinking courses <strong>to</strong> undergraduate and graduate level students). Jack has also served as Board President for a host of wellestablished<br />

and up & coming nonprofit organizations throughout the region, including “Visions Unlimited Community<br />

Development Systems, Inc.”, a multi-million dollar, award-winning, Violence Prevention and Gang Intervention Social Service<br />

organization in Atlanta, as well as Vice-Chair of the Georgia/ Metropolitan Atlanta Violence Prevention Partnership, a state-wide<br />

300 organizational member, violence prevention group led by the Morehouse School of Medicine, Emory University and The<br />

Original, Atlanta-Based, Martin Luther King Center.<br />

At<strong>to</strong>rney Johnson’s prior accomplishments include a wide-array of Professional Legal practice areas, including Private Firm,<br />

Corporate and Government postings, just about all of which yielded significant professional awards & accolades, the his<strong>to</strong>ry and<br />

chronology of which are available for review online. Throughout his career, Jack has served a wide variety of for-profit<br />

corporations, law firms, and nonprofit organizations as Board Chairman, Secretary, Associate, and General Counsel since 1990.<br />

www.TheAdvocacy.Foundation<br />

Clay<strong>to</strong>n County Youth Services Partnership, Inc. – Chair; Georgia Violence Prevention Partnership, Inc – Vice Chair; Fayette<br />

County NAACP - Legal Redress Committee Chairman; Clay<strong>to</strong>n County Fatherhood Initiative Partnership – Principal<br />

Investiga<strong>to</strong>r; Morehouse School of Medicine School of Community Health Feasibility Study - Steering Committee; Atlanta<br />

Violence Prevention Capacity Building Project – Project Partner; Clay<strong>to</strong>n County Minister’s Conference, President 2006-2007;<br />

Liberty In Life Ministries, Inc. – Board Secretary; Young Adults Talk, Inc. – Board of Direc<strong>to</strong>rs; ROYAL, Inc - Board of<br />

Direc<strong>to</strong>rs; Temple University Alumni Association; Rutgers Law School Alumni Association; Ser<strong>to</strong>ma International; Our<br />

Common Welfare Board of Direc<strong>to</strong>rs – President)2003-2005; River’s Edge Elementary School PTA (Co-President); Summerhill<br />

Community Ministries; Outstanding Young Men of America; Employee of the Year; Academic All-American - Basketball;<br />

Church Trustee.<br />

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www.TheAdvocacyFoundation.org<br />

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