Infused vs. Imputed

[Tangible]

Luther: Alien righteousness.

32] It is also correctly said that believers who in Christ through faith have been justified, have in this life first the imputed righteousness of faith, and then also the incipient righteousness of the new obedience or of good works. But these two must not be mingled with one another or be both injected at the same time into the article of justification by faith before God. For since this incipient righteousness or renewal in us is incomplete and impure in this life because of the flesh, the person cannot stand with and by it [on the ground of this righteousness] before God's tribunal, but before God's tribunal only the righteousness of the obedience, suffering, and death of Christ, which is imputed to faith, can stand, so that only for the sake of this obedience is the person (even after his renewal, when he has already many good works and lives the best [upright and blameless] life) pleasing and acceptable to God, and is received into adoption and heirship of eternal life.

- The Solid Declaration of the Formula of Concord, Part III The Righteousness of Faith, Paragraph #32

 

[IreneAdler]

I still haven' gotten over the "adam was dung" thing...

 

[Tangible]

Isaiah 28:21 For the Lord will rise up as on Mount Perazim; as in the Valley of Gibeon he will be roused; to do his deed—strange is his deed! and to work his work—alien is his work!

1518 Heidelberg Disputation; Thesis #4 with proof

#4 Although the works of God are always unattractive and appear evil, they are nevertheless really eternal merits.

That the works of God are unattractive is clear from what is said in Isa. 53:2, »He had no form of comeliness«, and in 1 Sam. 2:6, »The Lord kills and brings to life; he brings down to Sheol and raises up.« This is understood to mean that the Lord humbles and frightens us by means of the law and the sight of our sins so that we seem in the eyes of men, as in our own, as nothing, foolish, and wicked, for we are in truth that. Insofar as we acknowledge and confess this, there is »no form or beauty« in us, but our life is hidden in God (i.e. in the bare confidence in his mercy), finding in ourselves nothing but sin, foolishness, death, and hell, according to that verse of the Apostle in 2 Cor. 6:9-10, »As sorrowful, yet always rejoicing; as dying, and behold we live.« And that it is which Isa. 28:21 calls the »alien work« of God »that he may do his work« (that is, he humbles us thoroughly, making us despair, so that he may exalt us in his mercy, giving us hope), just as Hab. 3:2 states, »In wrath remember mercy.« Such a man therefore is displeased with all his works; he sees no beauty, but only his depravity. Indeed, he also does those things which appear foolish and disgusting to others.

This depravity, however, comes into being in us either when God punishes us or when we accuse ourselves, as 1 Cor. 11:31 says, »If we judged ourselves truly, we should not be judged by the Lord«. Deut. 32:36 also states, »The Lord will vindicate his people and have compassion on his servants.« In this way, consequently, the unattractive works which God does in us, that is, those which are humble and devout, are really eternal, for humility and fear of God are our entire merit.

 

[Tangible]

Iustitia aliena is a Latin phrase meaning “alien righteousness.” This was and continues to be the heartbeat of the Reformation– the basis of the Christian’s justification before God. The reason that we are, as Luther said, simul justus et peccator (righteous and simultaneously sinner) before God is because of this iustitia aliena credited to the Christian’s account by grace alone through faith alone in Christ alone. Without the active obedience of Christ imputed to us, God would not be both “just and the justifier of the one who has faith in Jesus” (Rom. 3:26). Thus, God declares the sinner who has faith in Christ righteous, not based on the sinner’s own righteousness, but based solely on the righteousness of Christ.

This righteousness is called alien, because it is extra nos (outside of us) and not owing to anything in ourselves. It is the basis of the theology of the cross and opposed to the theology of glory. The former bids the hopeless sinner to look outside of himself, by faith, to the cross, to the righteousness of Christ, while the latter keeps the dead sinner looking at himself and his own supposed ability to keep the law for his justification before God. Though the theology of glory flatters man that he can justify himself before God it ultimately leads to condemnation.

 

[MrPolo]

renewal in us is incomplete and impure in this life because of the flesh

A segway, I know, but by the "flesh" does Concord simply mean "flesh" as in "the ways of the world" or that it is only because we have flesh that we sin?

 

[MrPolo]

The reason that we are, as Luther said, simul justus et peccator (righteous and simultaneously sinner) before God is because of this iustitia aliena credited to the Christian’s account ....Thus, God declares the sinner who has faith in Christ righteous, not based on the sinner’s own righteousness, but based solely on the righteousness of Christ.

This is my exact understanding of imputed righteousness. It explains why the Lutheran would, for example, reject Purgatory, no?

 

[Tangible]

A segway, I know, but by the "flesh" does Concord simply mean "flesh" as in "the ways of the world" or that it is only because we have flesh that we sin?

Both I think. "The world" usually refers to the fallen nature of the world - sinfulness as a whole all around us.

Lutherans believe that in our spirit the redeemed are holy and righteous before God because of Christ's righteousness imputed to us. In our flesh - as long as we are physically alive (before resurrection) sin resides in our bodies and our will is bound to our sinful flesh, (though by grace the redeemed can and do will themselves to obey God.) Simul iustus et peccator.

 

[MrPolo]

Both I think. "The world" usually refers to the fallen nature of the world - sinfulness as a whole all around us.

Lutherans believe that in our spirit the redeemed are holy and righteous before God because of Christ's righteousness imputed to us. In our flesh - as long as we are physically alive (before resurrection) sin resides in our bodies and our will is bound to our sinful flesh, (though by grace the redeemed can and do will themselves to obey God.) Simul iustus et peccator.

Staying on segway for a moment, do Lutherans have a position on the sin of the fallen angels who had no flesh?

 

[MrPolo]

Imputed baby!No credit,no boasting.

So you believe Christ's grace does not have the power to transform.

 

[IreneAdler]

I think he means that you can't earn any of it

 

[IreneAdler]

let me clarify... I think he means men cannot work toward salvation I think...

 

[MrPolo]

Hi buddy from CatholicAnswersForums!

 

[MrPolo]

let me clarify... I think he means men cannot work toward salvation I think...

It's hard to say what he means.

 

[IreneAdler]

yeah... like I said, I'm still stuck on Adam is dung... so ... I know what you mean on hard to say what he means

 

[Tangible]

Staying on segway for a moment, do Lutherans have a position on the sin of the fallen angels who had no flesh?

That's a great question. Let me dig around a bit, and I'll let you know what I find.

 

[IreneAdler]

I always wanted one of those (not that I'd know where I'd use one... but they're SO COOL)

 

[OpenDoor]

Let me get this straight. So you beleive in imputation( a mere legal fiction). So that means that you think that even though we are partakers of the divine nature of Christ and have been actually regenerated we still are dung in actuality?? Amazing! I guess Christ is dung then??

after justification there is sanctification

 

[OpenDoor]

faith (unity with Christ) ---> justification + works

 

[simonthezealot]

Well, explain it and heal me of my synergism.

Been trying for a couple years.
try and get on later kinda busy.

 

[OpenDoor]

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