Using Extrabiblical Examples Faithfully in Justification Theology

Justification Theology and Extrabiblical Examples

The concept of justification by faith is a cornerstone of Christian theology, emphasizing that salvation comes through faith in Jesus Christ rather than through adherence to the law ^[2]. In exploring this doctrine, theologians across various traditions have considered the role of extrabiblical examples in understanding and articulating justification theology.

Biblical Foundations

The biblical basis for justification by faith is rooted in passages such as Romans 3:28, which states that a person is justified by faith apart from the works of the law ^[2]. This concept is further developed in Romans 4, where Abraham's faith is cited as an example of justification ^[3]. The use of biblical examples, such as Abraham, underscores the importance of faith in the justification process.

Extrabiblical Examples in Justification Theology

The use of extrabiblical examples in justification theology is a matter of debate among Christian traditions. Some theologians argue that examples from outside the Bible can provide valuable insights into the nature of justification. For instance, John Calvin notes that the examples of biblical figures like Abraham demonstrate the importance of faith in justification ^[4]. In contrast, the Catholic tradition, as represented by the Canons and Decrees of the Council of Trent, emphasizes the role of good works in the justification process, citing the example of Christ's sacrifice as a model for human obedience ^[6].

Tradition-Specific Perspectives

Different Christian traditions have distinct approaches to using extrabiblical examples in justification theology. The Reformed tradition, following Calvin, tends to emphasize the biblical examples and the role of faith in justification ^[4]. In contrast, the Catholic tradition, as seen in the writings of Thomas Aquinas, incorporates philosophical and theological concepts from outside the Bible to articulate the doctrine of justification, such as the idea of infused righteousness ^[8]. The Eastern Orthodox tradition, represented by John of Damascus, also engages with extrabiblical philosophical concepts, but with a focus on the patristic heritage ^[5].

Rabbinic and Patristic Insights

The Babylonian Talmud offers a Jewish perspective on the concept of righteousness, highlighting the idea that the righteous suffer in this world to purify themselves for the World-to-Come ^[9]. This perspective can inform Christian understandings of justification and the role of suffering in the life of the believer. Patristic writers, such as Augustine, also provide insights into the nature of justification, emphasizing the role of grace in the process ^[7].

Conclusion

The use of extrabiblical examples in justification theology is a complex and contested issue across Christian traditions. While some traditions emphasize the sufficiency of biblical examples, others draw on a broader range of sources to articulate their understanding of justification. By examining the diverse perspectives on this issue, theologians can gain a deeper understanding of the doctrine of justification and its implications for Christian life and practice. The examples of Christ's self-denial and the call to follow him in this regard ^[1] underscore the importance of living out justification in daily life, a theme that resonates across various Christian traditions.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
Romans “Romans 3:28 (LEB) — For we consider a person to be justified by faith apart from the works of the law.”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:16: Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 41.--EVEN IN JUDGMENT GOD'S MERCY (part 2): saying is rightly understood which in the gospel is read, "grace for grace,"[1]--that is, for those merits which grace has conferred.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Necessity of Grace, Art. 9: Article: Whether one who has already obtained grace, can, of himself and without further help of grace, do good and avoid sin? I answer that, As stated above (Article [5]), in order to live righteously a man needs a twofold help of God---first, a habitual gift whereby corrupted human nature is healed, and after being healed is lifted up so as to work deeds meritoriously of everlasting life, which exceed the capability of nature. Secondly, man needs the help of grace in order to be move”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Taanit 62a.21:11: The baraita cites another verse that deals with judgment. “A God of faithfulness and without iniquity, He is just and righteous” (Deuteronomy 32:4). The baraita interprets “a God of faithfulness” to mean that just as punishment is exacted from the wicked in the World-to-Come even for a light transgression that they commit, so too, punishment is exacted from the righteous in this world for a light transgression that they commit. The righteous suffer their punishment in this world to purify them so they can enjoy the World-to-Come.”

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