The Reformation doctrine of justification has undergone severe criticism in recent decades. Challenges have come from three different sources. First, a number of ecumenical discussions have offered more ambiguous expressions on justification than the Reformation doctrine in the interests of church unity and have implicitly rejected the Reformation teaching as too divisive. The statements “Evangelicals and Catholics Together” and “The Gift of Salvation” are examples of such ecumenical compromise. Second, some biblical scholars have argued that Luther and Calvin misunderstood what Paul was actually teaching and so constructed a false doctrine of justification. The so-called “New Perspective on Paul” offers such an argument. Third, some who claim to be Reformed suggest that too many Reformed people have a Lutheran view of justification and need to develop a distinctively Reformed view of justification. These critics usually claim that they accept the Reformed confessions, yet at the same time claim that Reformed theology needs to be changed and clarified to be distinctive. Such critics, called neonomians in the seventeenth century, today are perhaps better labeled covenant moralists.
Our testimony is directed primarily to this third group who claim to be genuinely Reformed. These covenant moralists teach, contrary to the Reformed confessions and/or historic Reformed conviction, some or all of the following:
As the faculty of Westminster Seminary California we believe that we must issue this testimony especially in relation to those who claim to be Reformed in their attack on the Reformation doctrine of justification and who claim to uphold the teaching of the Reformed confessions.
The confusion found in our confessional Reformed churches among some ministers, elders and members has reached an alarming level. We recognize that the confessions are standards subordinate to the Holy Scripture. Nevertheless it is our conviction that in them, the Reformed churches have summarized the correct understanding of Scripture.
The contemporary confusion in the churches may be due, in part, to a lack of familiarity with our confessions. Therefore, we hope that by highlighting certain of their statements and commenting on them we will encourage the Reformed churches to uphold the biblical truth presented in them. Our purpose is not to supplement the confessions, which are clear and comprehensive in themselves. Rather we want to underscore the obvious elements of the confessions that the critics seem to ignore or deny.
The seriousness of our lost condition shows us that we need a righteousness that only God can provide.
Our confessions repeatedly speak of the work of Christ as meritorious in the sight of God. (The idea that sinners can merit anything from God is rejected explicitly: Heidelberg Catechism Q and A 60, 63 and 86; Belgic Confession arts. 23; Canons of Dort II, 7, V, 8; Westminster Confession of Faith 16, 5; Westminster Larger Catechism Q and A 193.)
The righteousness of Christ is reckoned or imputed to sinners, not infused or worked in them, for their justification.
Faith and faith alone is the instrument that looks away from self to Jesus and receives the imputation of his perfect righteousness.
Our confessions show how justification and sanctification are present together in the redeemed, but are clearly distinct from one another.
Sanctification is a work of God’s renewing grace by which Christians become more holy over the course of their lives while still confronting real sin in their lives — making it impossible for even our best works to stand in the face of perfect judgment.
Justification occurs when one comes to true faith, giving peace of conscience and assurance of eternal life in the present. God’s final judgment is not the justification of his own, but their vindication and perfection.
The doctrine of justification taught in the Reformed confessions is a faithful summary of the biblical teaching, is necessary for the faithful preaching of the Gospel in the churches and is foundational to all Christian assurance and holy living.
