Why We Believe

In Melanchthon’s commentary on his doctrine of justification in the Augsburg Confession, he has this to say:

"Accordingly, Scripture testifies that by faith we are accounted righteous, Romans 3:26. We, therefore, will add testimonies which clearly declare that faith is that very righteousness by which we are accounted righteous before God, namely, not because it is a work that is in itself worthy, but because it receives the promise by which God has promised that for Christ’s sake He wishes to be propitious (favorably inclined) to those believing in Him,…"

Essentially, the biblical (protestant) doctrine of imputation (of Christ’s righteousness to His people) focuses on the act of redemption in Christ on the cross—justification as a single act finished in the past. This stands in contrast to the Catholic position of infusion—justification as a gradual process finished in the future.

In the Loci Communes of 1555, a revision published concurrently with the Catholic Council of Trent, Melanchthon comments on eight arguments advanced against the biblical doctrine of justification of which four objections specifically are reactions to the protestant position specifically targeted at the Council of Trent.

Objections Targeted at the Council of Trent Against the Protestant Position

First Objection

The first objection dealt with here is the argument that justification cannot come only by faith because virtue must accompany faith for any justice to be present. By virtue, is meant love, repentance from sins, and hope.

Melanchthon replies that the doctrine of sola fide or faith alone must be maintained for five reasons: (a) that Christ alone might be given His special honor; (b) that this grace would stand unmovable which can only be assured if it is firmly grounded in Christ alone and not vacillating man; (c) because there is no other way to accept Christ and his offer of grace and know it except by faith alone. If grace comes through men’s efforts—how can one know he has done enough? (d) that there might be a clear distinction between Law and Gospel; (e) that we may be able to call on God.¹⁵

Second Objection

The second objection claims that righteousness is uniformity with, or fulfillment of, the entire law and that this comes about not by faith alone, but through a virtuous life.

The reply to this, according to Melanchthon, is that no one in this life has perfect righteousness and so how could one approach God unless he meets God’s standard in its totality so as not to be consumed. It is for this reason that the Scriptures, in particular the book of Romans, chapters three and four,¹⁶ speak of imputed righteousness. That is, it is Christ’s ability to fulfill the Law; His obedience that brings oneness with God, which we receive for Christ’s sake.¹⁷

Third Objection

This objection deals with the Council of Trent opinion that one’s salvation must always remain in doubt.

To this, Melanchthon confirms that those who willfully sin and rebel against God cannot know that they are in a state of grace and that if they persist, they will fall into eternal punishment. However, to those who earnestly seek salvation, God will be obliged to give it for Christ’s sake. Romans 5:1 says “since we are justified by faith, we have peace with God.” Obviously, Paul is speaking about the possibility of one to experience peace. Yet if we must always remain in a state of doubt, we would have no peace and if we have no peace, we have no justification, for peace is the evidence of our justification.

Fourth Objection

This is the final objection dealt here which claims that, on the basis of 1 Corinthians 13:2, which says that “If I have all faith, but have not love, I am nothing;” love appears to be more important than faith in meriting God’s acceptance.

To this, Melanchthon replies that it is not the love itself that causes God to be pleased with man, for a man cannot love as much as God and therefore could not meet the standard He demands. Only Christ can meet that standard and we can become pleasing to God only by our appropriation by faith what Christ has done on our behalf. Love and all other virtues are a response to what Christ has made possible for us and are a certain reaction of one who truly believes his sins are forgiven.¹⁸

In conclusion, both the Romanists and the Protestants claim to have the glory of God as the final goal of their respective doctrines.¹⁹ But, in fact, do both positions really glorify God? It seems to me if we have anything to do with our salvation, then we have something to brag about. We are brought to a fundamental difference between Roman Catholicism and biblical Christianity. For the Roman Catholic, salvation is a matter of “co-operating” with God enough, but never knowing what is enough. For the biblical Christian, salvation is a matter of believing on the finished work of Christ alone. I am reminded of a story I heard recently. A man was travelling down the road carrying a large backpack. Another man on a horse with an empty cart offered the first man a ride. After a while, the horse rider noticed that his passenger did not take off his pack. He asked why. “Your burden is great so why don’t you take it off while you are in the cart.” The man with the pack says, “that’s okay. Thanks for the ride, but I feel I must do my part.” How ridiculous! If you are being carried along, take off the pack! Christ will carry us. He tells us to give up our burden and rest in His finished work.

"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (Mat 11:28-30 NIV)