Imputed Righteousness - Arguments Against The Doctrine of Imputed Righteousness

Arguments Against The Doctrine of Imputed Righteousness

Some Christians, most notably of the Roman Catholic tradition, believe that righteousness is only really imputed when they obey God, and this will not be complete until the Second Coming of Christ. This stands in opposition to the Protestant doctrine of imputed righteousness, which teaches Christ's righteousness as a present reality—hence the word "saint" is used to define every true Christian, whether on earth or with the Lord.

Those who disagree with the Protestant doctrine of imputed righteousness disagree on the following grounds. They contend that the typical Protestant understanding of the Greek word DIKAIOO -- usually translated "justify" -- as meaning "declared righteous" to be in error. Hence the Protestants say that Christians are "declared righteous by faith." Those opposed to the Lutheran understanding of imputed righteousness contend that this is an error supported only by the misunderstanding of three Greek roots. The argument goes as follows: The Greek word DIKAIOO means "to do justice" "to have justice done" (Thayer's Lexicon) or "to satisfy justice." The 1968 Supplement of Liddell Scott and Jones also includes the definition, "brought to justice"; the noun means "justice." The Greek noun PISTIS means "faithfulness" (BDAG, definition 1A), and the verb form means "faithfully trust." The Greek noun NOMOS means a "norm" (BDAG, def. 1).

Using this interpretation of the Greek, the doctrine of "justified by faith" = "declared righteous by our faith" falls apart. The argument against imputed righteousness in the here-and-now is that the Gospel shows "justice is done by Christ's faithfulness" in doing the work of atonement on the cross.

A denial of this important tenet of the doctrine of justification leads ultimately to a contradiction in various other "essential Christian doctrines." Specifically the doctrine of original sin is compromised by any deviation or refutation of the imputation of Christ's righteousness to the account of the elect. The classic text used to defend this position is Romans 5:1-14.

Those who hold to the doctrine of imputed righteousness do not agree with the hermeneutical moves made above. The doctrine of imputed righteousness is at the center of the rift in the visible church between many different denominations.

The Protestant doctrine of imputed righteousness is opposed by the doctrine of The New Church, as explained by Emanuel Swedenborg, and is thus closely aligned with the Roman Catholic tradition. The "imputation" of the Lord's merit is nothing but the remission of sins after repentance. According to Swedenborg, "Mention is often made in the Word of "the righteous," of "righteousness," and of "to be made righteous;" but what is specifically signified by these expressions is not yet known. ...It is believed by the heads of the church that he is righteous, and has been made righteous, who is acquainted with the truths of faith from the doctrine of the church and from the Word, and consequently is in the trust and confidence that he is saved through the Lord's righteousness, and that the Lord has acquired righteousness by fulfilling all things of the Law, and that He acquired merit because He endured the cross, and thereby made atonement for and redeemed man. Through this faith alone a man is believed to be made righteous; and it is believed further that such are they who are called in the Word "the righteous." Yet it is not these who are called "righteous" in the Word; but those who from the Lord are in the good of charity toward the neighbor; for the Lord alone is righteous, because He alone is righteousness. Therefore a man is righteous, and has been made righteous, insofar as he receives good from the Lord, that is, insofar, and according to the way, in which he has in him what belongs to the Lord. The Lord was made righteousness through His having by His own power made His Human Divine. This Divine, with the man who receives it, is the Lord's righteousness with him, and is the very good of charity toward the neighbor; for the Lord is in the good of love, and through it in the truth of faith, because the Lord is Divine love itself."