Importance Of Justification By Faith Quotes

Expressed in theological terms, “In justification our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance and God bids us fight, and watch, and pray, and strive, and take pains, and labour.”34

Manifest in this trade (commercial sale of indulgences via bankers) at the same time was a pernicious tendency in the Roman Catholic system, for the trade in indulgences was not an excess or an abuse but the direct consequence of the nomistic degradation of the gospel. That the Reformation started with Luther’s protest against this traffic in indulgences proves its religious origin and evangelical character. At issue here was nothing less than the essential character of the gospel, the core of Christianity, the nature of true piety. And Luther was the man who, guided by experience in the life of his own soul, again made people understand the original and true meaning of the gospel of Christ. Like the “righteousness of God,” so the term “penitence” had been for him one of the most bitter words of Holy Scripture. But when from Romans 1:17 he learned to know a “righteousness by faith,” he also learned “the true manner of penitence.” He then understood that the repentance demanded in Matthew 4:17 had nothing to do with the works of satisfaction required in the Roman institution of confession, but consisted in “a change of mind in true interior contrition” and with all its benefits was itself a fruit of grace. In the first seven of his ninety-five theses and further in his sermon on “Indulgences and Grace” (February 1518), the sermon on “Penitence” (March 1518), and the sermon on the “Sacrament of Penance” (1519), he set forth this meaning of repentance or conversion and developed the glorious thought that the most important part of penitence consists not in private confession (which cannot be found in Scripture) nor in satisfaction (for God forgives sins freely) but in true sorrow over sin, in a solemn resolve to bear the cross of Christ, in a new life, and in the word of absolution, that is, the word of the grace of God in Christ. The penitent arrives at forgiveness of sins, not by making amends (satisfaction) and priestly absolution, but by trusting the word of God, by believing in God’s grace. It is not the sacrament but faith that justifies. In that way Luther came to again put sin and grace in the center of the Christian doctrine of salvation. The forgiveness of sins, that is, justification, does not depend on repentance, which always remains incomplete, but rests in God’s promise and becomes ours by faith alone.

Any Justification that does not lead to Biblical sanctification and mortification of sinful desires is a false justification no matter how many Solas you attach to it”. “See that your chief study be about the heart, that there God’s image may be planted, and his interest advanced, and the interest of the world and flesh subdued, and the love of every sin cast out, and the love of holiness succeed; and that you content not yourselves with seeming to do good in outward acts, when you are bad yourselves, and strangers to the great internal duties. The first and great work of a Christian is about his heart.” ~ Richard Baxter Never forget that truth is more important to the church than peace ~ JC Ryle "Truth demands confrontation. It must be loving confrontation, but there must be confrontation nonetheless.” ~ Francis Schaeffer I am not permitted to let my love be so merciful as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order...when these are concerned, (neither toleration nor mercy are in order, but only anger, dispute, and destruction - to be sure, only with the Word of God as our weapon. ~ Martin Luther “Truth must be spoken, however it be taken.” ~ John Trapp “Hard words, if they be true, are better than soft words if they be false.” – C.H. Spurgeon “Oh my brethren, Bold hearted men are always called mean-spirited by cowards” – CH Spurgeon “The Bible says Iron sharpens Iron, But if your words don't have any iron in them, you ain't sharpening anyone”. “Peace often comes as a result of conflict!” ~ Don P Mt 18:15-17 Rom 12:18 “Peace if possible, truth at all costs.” ~ Martin Luther “The Scriptures argue and debate and dispute; they are full of polemics… We should always regret the necessity; but though we regret it and bemoan it, when we feel that a vital matter is at stake we must engage in argument. We must earnestly contend for the truth, and we are all called upon to do that by the New Testament.” Martyn Lloyd-Jones (Romans – Atonement and Justification) “It is one of the severest tests of friendship to tell your friend his faults. So to love a man that you cannot bear to see a stain upon him, and to speak painful truth through loving words, that is friendship.” ~ Henry Ward Beecher “Truth bites and it stings and it has a blade on it.” ~ Paul Washer Soft words produce hard hearts. Show me a church where soft words are preached and I will show you a church of hard hearts. Jeremiah said that the word of God is a hammer that shatters. Hard Preaching produces soft hearts. ~ J. MacArthur Glory follows afflictions, not as the day follows the night but as the spring follows the winter; for the winter prepares the earth for the spring, so do afflictions sanctified, prepare the soul for glory. ~ Richard Sibbes “Cowards never won heaven. Do not claim that you are begotten of God and have His royal blood running in your veins unless you can prove your lineage by this heroic spirit: to dare to be holy in spite of men and devils.” ~ William Gurnall

Recondition your reactions to dominant people. Try to visualize yourself behaving in a firm manner, armed with well-prepared facts and evidence. Practice saying things like “Hold on a minute—I need to consider what you have just said.” Also practice saying “I’m not sure about that. It’s too important to make a snap decision now.” Don’t cave in for fear that someone might shout at you or have a tantrum. Have faith that your own abilities will work if you use them. Non-assertive people are often extremely strong in areas of process, detail, dependability, reliability, and working cooperatively with others. These capabilities all have the potential to undo a dominating personality who has no proper justification. Recognize your strengths and use them to defend and support your position.

All of this, however, is really of only secondary importance. The modern period has never been especially devoted to reason as such; the notion that it ever was is merely one of its “originary” myths. The true essence of modernity is a particular conception of what it is to be free, as I have said; and the Enlightenment language of an “age of reason” was always really just a way of placing a frame around that idea of freedom, so as to portray it as the rational autonomy and moral independence that lay beyond the intellectual infancy of “irrational” belief. But we are anything but rationalists now, so we no longer need cling to the pretense that reason was ever our paramount concern; we are today more likely to be committed to “my truth” than to any notion of truth in general, no matter where that might lead. The myth of “enlightenment” served well to liberate us from any antique notions of divine or natural law that might place unwelcome constraints upon our wills; but it has discharged its part and lingers on now only as a kind of habit of rhetoric. And now that the rationalist moment has largely passed, the modern faith in human liberation has become, if anything, more robust and more militant. Freedom for us today is something transcendent even of reason, and we no longer really feel that we must justify our liberties by recourse to some prior standard of responsible rationality. Freedom—conceived as the perfect, unconstrained spontaneity of individual will—is its own justification, its own highest standard, its own unquestionable truth.

Three important truths emerge from this passage. Uncircumcised believing Abraham is thereby the father of uncircumcised believing Gentiles. Believing Abraham, circumcised after justification, is thereby the father of believing Jews, circumcised before justification. Abraham was circumcised as a sign and seal of the righteousness he had by faith. That righteousness was not his own personal faith, it was Christ. Circumcision was his seal that Christ, his righteousness, would in fact come. So when Abraham took this seal in his body, he was thus marked as the father of all believers in Christ—Jew and Gentile both. This is important to note because Abraham’s circumcision was not his personal testimony of his own personal faith. It was God’s testimony, sealing his righteousness—which must not be identified with his faith.

We find this even more clearly expressed in Paul, who stresses that justification is apart from works of the law. We might be surprised, then, to see that Paul also emphasizes the necessity of good works for final salvation. God repays every person “according to his works” (Rom 2:6). Those who do evil will suffer “wrath and indignation” (2:8) and “affliction and distress” (2:9), while those who do good will enjoy “eternal life” (2:7, 10). Some have taken these verses to be hypothetical, but the conclusion to Romans 2 shows that the hypothetical reading isn’t convincing, for we see that those who obey do so because of the work of the Spirit in them (2:26 – 29). Their obedience isn’t self-generated but the result of the supernatural work of the Spirit in their lives. Hence, their obedience doesn’t earn or merit eternal life but is the result of the new life they already possess, showing that God’s grace has transformed them in Jesus Christ. It is important to recognize that obedience isn’t motivated by a desire to be accepted by God. Acceptance with God is by faith alone through the work of Christ alone and to the glory of God alone. Obedience, then, stems from joy, from a delight in God, from a desire to do what pleases him. Obedience is necessary, for those who don’t obey reveal that they haven’t truly been accepted by God and show that they don’t know God’s love. But the obedience of believers isn’t animated by a desire to receive God’s love. On the contrary, it is a response to his love. All Christian obedience enshrines the principle: “we love because he first loved us” (1 John 4:19). So too, we obey because we know his love. Obedience, then, flows out of our freedom and joy. Though it is required, it isn’t simply a duty, it is a delight.

Therefore, any human concern that has only to do with this world, no matter how global, no matter how painful, no matter how enduring — ​if it has only to do with this world — compares to the importance of saving faith as a thimble to the ocean.

In some denominations, "righteousness by faith" has traditionally been understood to include two things. (1) Being declared righteous (justification) and (2) being made righteous (sanctification—our status or standing with God by faith in Christ and our condition before God. By condition we mean the Holy Spirit in the life, the doing of good works, and the developing of character.) That, of course, is not the "righteousness by faith" of the New Testament. Never, never, never. In Paul's discussion on acceptance and in his discussion on justification, "righteousness" and "faith," "just" and "faith," are linked together thirteen times in thirteen verses. They are never so linked in his discussion on sanctification. It is so important to understand that sanctification, or being made righteous, is the fruit of the gospel. It is not the gospel. It is the result of the gospel. The gospel is the good news about the death and resurrection of Christ. Through faith in Christ, his perfect righteousness is imputed to us, and God accepts us—now. Sanctification—or working in cooperation with the Holy Spirit—is the fruit of the gospel.

Therefore, contemplation beholds the Truth as an end in itself, needing no further justification, such as “practical” benefits (though there are such benefits). God uses contemplation to purge us of idolatry. This idolatry includes an idolatrous utilitarian rationality, according to which anything, even God, is interesting to us only insofar as we can “get” something more important out of it. In this respect, beholding Christ’s glory in faith is supremely “useless.” But uselessness is not the same as worthlessness, because God is the fountain of all goodness, truth, and beauty.

Therefore, contemplation beholds the Truth as an end in itself, needing no further justification, such as “practical” benefits (though there are such benefits). God uses contemplation to purge us of idolatry. This idolatry includes an idolatrous utilitarian rationality, according to which anything, even God, is interesting to us only insofar as we can “get” something more important out of it. In this respect, beholding Christ’s glory in faith is supremely “useless.” But uselessness is not the same as worthlessness, because God is the fountain of all goodness, truth, and beauty. Beholding God is infinitely worthwhile because he is infinitely delightful. There is nothing more true, more interesting, or more worthy of our attention than God.

In justification, our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification, our own works are of great importance, and God instructs us to fight, watch, pray, strive, try, and work.

there is so little of our own maturity and growth that we actually superintend. “I cannot transform myself, or anyone else for that matter. What I can do is create the conditions in which spiritual transformation can take place, by developing and maintaining a rhythm of spiritual practices that keep me open and available to God.”1 We give grace accessibility to our hearts when we engage in intentional spiritual practices. One important spiritual practice is the practice of confession. As Andy Crouch writes, As for Christians, well, we really have just one thing going for us. We have publicly declared . . . that we are desperately in need of Another to give us his righteousness, to complete us, to live in us. We have publicly and flagrantly abandoned the project of self-justification that is at the heart of every person’s compulsion to manage perceptions. . . . This means telling the world—before the world does its own investigative journalism—that we’re not as bad as they think sometimes. We’re worse. . . . If we’re being honest about our own beauty and brokenness, the beautiful broken One will make himself known to our neighbors.2 Confession allows us to be the worst of sinners and yet remain confident that God is committed to us still. Holy desire is best

In justification, our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification, our own works are of great importance, and God instructs us to fight, watch, pray, strive, try, and work. Justification is a finished and complete work, and a person is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven.

It is important to understand that Paul is not just using Abraham as an illustration of the gospel or of his teaching about justification by grace through faith. No, Abraham is the beginning of the gospel.

For those who lead or minister, there are yet graver questions: What authority or basis do I have to baptize people who have not been brought to a clear decision to be a disciple of Christ? Dare I tell people, as “believers” without discipleship, that they are at peace with God and God with them? Where can I find justification for such a message? Perhaps most important: Do I as a minister have the faith to undertake the work of disciple-making? Is my first aim to make disciples? Or do I just run an operation?

With this framework of an evangelical theology of justification, grace, faith, and good works, key points of disagreement with Catholic theology’s developments of these topics can be outlined. Most importantly, its definition of justification is incorrect. Justification is a forensic or legal act, the declaration of the forgiveness of sin and the imputation of righteousness. Catholic theology errs when it mixes justification with two other mighty acts of God, sanctification and regeneration: “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.”109 This critique does not mean that evangelical theology minimizes or denies these other two divine acts. On the contrary, while affirming that justification is linked with regeneration and sanctification, evangelical theology distinguishes these three, as does Scripture (e.g., 1 Cor. 6:11). Tragically, conflating justification, regeneration, and sanctification results in Catholic theology’s false idea of justification.