An analysis of justification peace grace and access in romans

Harrison The theology of grace was the central point of the 16th-century religious disputes which divided Western Christendom into two main camps - Catholic and Protestant. How do I obtain forgiveness for my sins and eternal salvation?

An analysis of justification peace grace and access in romans

An analysis of justification peace grace and access in romans

Jun 7th, By Jeremy Tate Category: Blog Posts I would like to thank Dr. David Anders for encouraging me to write this post. I would not have had the idea on my own, but I am hopeful that it can now serve as a way for me to thank the faculty of RTS in Washington D.

I made the decision to enter into the Catholic Church. Although I made the decision to convert more than two years before I graduated it was only in my last three semesters at RTS that I attended as a confirmed Catholic. It might not have been a typical stop for an RTS student, but it always helped me slow down and focus my heart and mind on Christ.

After realizing I could stay I had to ask the difficult question of whether I should. I withdrew from the M. I can say with all honesty that the faculty of RTS in D. They never made me feel unwelcome at the seminary and were willing to engage Catholic questions whenever I would ask.

Nonetheless the situation made for some awkward experiences as I sat in class and talked with students. A couple times he made jokes about the Catholic Church and the reason people convert. At one point, maybe only in a half joking manner, Horton suggested that people convert because the papacy offers a senior pastor that many Protestant congregations are failing to offer.

Horton makes a similar comment in his book, God of Promise.

Justification: The Catholic Church and the Judaizers in St. Paul’s Letter to the Galatians

This mindset suggests that people become Catholic primarily because their existential experience within Protestantism is unsatisfying. As I sat in the class though, I realized that Horton was mistaken.

All the Catholics I knew who had converted from Calvinism had embraced the Catholic Church through a thoughtful and scripturally informed theological journey. During breaks, which we frequently had during the intensive classes, I had the chance to have lunch with groups of RTS students and I was always surprised to discover how many had been at least baptized in the Catholic Church.

This reality reinforced the perception, almost always present in Reformed circles, that when Catholics have a true conversion to Christ they leave the Catholic Church. In addition, they had no exposure to the sea of converts from Reformed churches into the Catholic Church. Where would they come in contact with people who had gone in the other direction, who had been baptized in a Reformed Church, but became Catholic for theological reasons?

Even from a sociological standpoint I was fascinated by the mindset of these two groups. From their own experiences, the Reformed believed that Catholics who truly found Christ became Protestant while the Catholics believed that any Protestant who truly wanted pure and undistorted Christianity became Catholic.

Both groups Catholics from Calvinism and Calvinists from Catholicism were either unaware of, or maybe just ignored, the existence of the other group. However, I did notice a profound difference between these two groups and the stories they shared of their conversions.

Those who had left Catholicism for Calvinism never loved Catholicism to begin with. On the other hand, the Calvinists who had gone Catholic had previously been the most zealous of Calvinists.

They were believers who knew and loved the Reformed tradition and had essentially followed it until the road came to an unexpected end. I have frequently been asked whether or not the Professors at RTS accurately articulate the teachings of the Catholic Church when juxtaposing it with the Reformed tradition.

The answer here is complicated. There is no doubt that at times I heard gross misrepresentations of what the Catholic Church teaches. For example, in the Michael Horton class I mentioned earlier, a class with probably fifty students in it, Dr.

Horton condemned the Vatican II position on the possibility of salvation for those who do not profess faith in Christ. Horton offered a caricature of the Catholic position which suggested that Vatican II taught that anybody who lives a good life will be saved.

In fact, Vatican II taught nothing of the sort. Though Vatican II affirmed the truth that some men may be saved apart from a conscious knowledge of Christ as Savior a truth affirmed by the WCF as well in the case of infant mortality and mental retardationthe Council maintained with clarity that salvation comes only through Christ.

The other distortion of Catholic teaching that I noticed took an unexpected form. As might be expected, several classes discussed the crucial differences in the understanding of justification between the Catholic Church and the Reformed tradition.

At times, the substance, or the brute facts, concerning how the Catholic Church understands justification were accurately presented. To be fair, Catholics tend to do this to the Reformed as well.

It is here that salvation can be by grace alone and not by works.Peace Romans Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.

Romans In Romans, Paul talks about many different topics and problems that the Jews face during 57 to 58 AD. He speaks of the need for righteousness, condemnation and sin in Ch . In the political realm a revolution is distinguished from a rebellion by which side of the conflict one sides with.

In the spiritual/doctrinal realm this distinction is determined by whether or not the agitator is faithful to God and His Word.

Moffatt () Paul, by the will of God an apostle of Jesus Christ, to the saints who are faithful in Jesus Christ: grace and peace to you from God our Father and the Lord Jesus Christ.

Contents: Faith, Works and Justification by Brian W. Harrison Wolfgang Smith: Teilhardism and the New Religion reviewed by John F. McCarthy FAITH, WORKS AND JUSTIFICATION by Brian W. Harrison The theology of grace was the central point of the 16th-century religious disputes which divided Western Christendom into two main camps - Catholic and Protestant.

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Romans (Justification)