St. Paul's Epistle to the Romans. Gore Charles

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СКАЧАТЬ be treated as a sinner, just like one of the Gentiles—to be forgiven of His pure and unmerited love, and of His pure and unmerited love endued with a spiritual power for which he could take no credit to himself, for it was simply a gift. Once more, he had henceforth no prejudices and recognized no limitation on what he might be required to bear or do. His life was handed over to be controlled from above. Thus when St. Paul sets justification by faith and faith only in opposition to justification by works of the law, he is contrasting two different attitudes towards God and duty, which in the two halves of his own sharply sundered life he had himself conspicuously represented. The contrast may be expressed perhaps in four ways.

1. The man under the law of works is mainly concerned about external conduct and observances—the making clean of the outside of the cup and the platter: the man of faith is concerned almost altogether with the relation of his heart to God at the springs of action. Faith is a disposition of the heart which indeed results in a certain kind of outward conduct, but which has its value already, prior to the outward conduct, because of what it inwardly is. Faith, as Calvin said, pregnant with good works, justifies before they are brought forth. This distinction between faith and works underlies St. Paul's teaching in parts, but is never very prominent. It accounts, however, for St. Paul's shrinking from any insistence upon outward observances in the Church, such as do not necessarily convey any spiritual meaning or power. 'Why,' he cries to the Colossians, 'do ye subject yourselves to ordinances; handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men?[22]'

      2. Inasmuch as 'the law' was a national thing, so 'works of the law' were a supposed means of justification confined to Israel, and an occasion of contempt for other nations. Faith, on the other hand, the mere capacity to feel our own wants and to take God at His word, is a universal quality and belongs, or may belong, to all men. Thus justification by faith is opposed to justification by works of the law, as the universal or catholic to the merely Jewish or national, and in this aspect the contrast occupies a great place in St. Paul's thought and teaching.

3. But it is not in the things it is occupied about, or in the range of its activity, that faith is most centrally contrasted with works. It is in the attitude of man towards God which it represents. The 'worker' for justification always retains his own independence towards God. He works upon the basis of a definite covenant by which God is bound as well as himself. He has the right to resent additional claims. Faith, on the other hand, means an entire abandonment of independence. It is self-committal, self-surrender. 'I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day[23].' The man of faith throws all the responsibility for life on God, and says simply and continually, 'Speak, Lord, for thy servant heareth.'

      It is of the utmost importance to notice that this is the only attitude of man towards God which corresponds with the ultimate facts of human nature, as science and philosophy are bound to represent them. Man is, in fact, an absolutely dependent being, physically and spiritually. His virtue must lie, not in originativeness, but in correspondence. Supposing him a free agent in God's universe, his freedom can only consist in a power to correspond with divine forces and laws intelligently and voluntarily; or on the other hand to disturb the divine order of creation in a measure by wilfulness and sin. Now faith is simply the faculty of loving correspondence with God. 'Justification by faith' is the only conception of justification which is possible in the light of the root facts of human nature. But of course the practical appeal of this conclusion to the heart and will is immensely increased, if men can be shown to have acted as if they were independent and to have found it a failure; if life lived in independence of God, with God as it were withdrawn from the actual scene of life to its far-off horizon, is found to have resulted in havoc, weakness and despair. So, in fact, St. Paul's doctrine of the true means of justification is based on an appeal, not so much to the ultimate constitution of our human nature as to the experienced results of our independence of God, to the facts of sin, whether among Gentiles or Jews.

      4. Finally, the principle of justification by faith is contrasted with that of justification by works of the law in the view which it involves of the character of God. The law, as St. Paul interprets it, views God as a lord and taskmaster. Faith presents Him as the Father of our spirits, always waiting upon us with His eternal, unchangeable love; bearing with us; dealing with us even on a false basis which by our sins we have forced upon Him, in order to bring us to a recognition of the true; anyway acting or withholding action, if by any means we can be won to recognize His true character and our true life.

These are the broad contrasts between the alternative methods of justification by faith or by 'works of the law.' The law, and the attitude towards God which the law suggested, are, in St. Paul's view, the main characteristic of the Old Testament. This is a point of view which we should expect in one trained by the Pharisees. We may possibly feel that St. Paul tends to identify with the Old Testament as a whole one particular element in it which specially characterized one particular period. But at least the element was there, and occupied there a highly important place in the whole development; and if St. Paul in his idealizing manner sometimes speaks as if it was the whole of the older covenant, as if he had forgotten all the teaching of prophet and psalmist, yet he is not really forgetful. Law is to him the characteristic of the old covenant. But behind the law God's dealings with Abraham are for ever in his imagination witnessing against the law's limitation, and a similar witness is kept up all along: so that St. Paul can take out of one of the books of Moses his very central statement of the principle of faith[24].

In what has just been said justifying faith has been treated as if it were simply, as it is really, faith in God; whereas in St. Paul's language the object of justifying faith is constantly 'Jesus[25].' The explanation of this is that in Jesus Christ God has manifested His character as Father, and has come near to men, 'reconciling the world unto Himself,' by the atonement wrought through His incarnate Son, and giving conspicuous evidence of His saving power by raising Him from the dead[26]. Thus, if Jesus is the proximate object of justifying faith, it is Jesus as manifesting the Father, Jesus as God incarnate; and St. Peter is strictly interpreting St. Paul when he represents the object of Christ's sacrifice and resurrection in the phrase, 'that your faith and hope might be in God[27].' The faith of the Christian is the old faith of Abraham and Habakkuk, the faith in the Lord Jehovah only now made manifest in a new and completer manner, in a more intimate relation to human life, and with a more winning appeal to the human heart.

      iii.

      Now that we have gained a general idea of what St. Paul meant by justification by faith, as opposed to justification by works of law, we are in a position to deal with a number of questions which have been famous in ecclesiastical history. Does justification mean being made righteous, or being reckoned for righteous? if it means the latter, how can God reckon us as being what in fact we are not? Again, what is the relation of this justification to sanctification? are these two stages, of which the first is over before the second can begin? Again, what is the relation of justification to Church membership? is justification a purely individual process or fact, of which membership in the Church or, what comes to the same thing, reception of the sacraments, is a merely secondary and strictly unessential consequence?

The answers to these questions are all connected with one another. Justification, to begin with, is a judicial or, as it is called, 'forensic' word. It expresses the verdict of acquittal. The use of the word in the Bible made this quite indisputable[28]. Thus God justifies whenever He refuses to condemn—when, whatever may have been our sins, He ignores them, and therefore positively admits us into the accepted people. And СКАЧАТЬ