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What Do Orthodox
Christians Believe about
Justification? A Response
to Protestant Criticisms
January 22, 2015 · Eric Jobe
The Harrowing of Hell, Fra Angelico (ca. 1437-1446)
(From Wikimedia Commons)
As Protestant Christians find their way to examining the Orthodox Christian faith,
they very often remark about the inconsistency of Orthodox Christianity on the
matter of justification by faith, or else they even say that Orthodoxy has no such
doctrine of justification. Indeed, the term justification may be a bit curious to most
Orthodox Christians who were not reared in Protestant homes, for one seldom
encounters the term in Orthodox liturgy or theological discussion. It is perhaps most
often encountered at the liturgical reading of the epistles of St. Paul or St. James, or
perhaps one might recognize it from the service of baptism or chrismation. Yet these
occurrences may pass notice and thus understanding.
But what of this notion of justification, and why should we pay heed to such
criticisms made by Protestant observers of our Orthodox faith? A simple answer
to this question might be that justification is a biblical doctrine, and it is one
that has had a very significant impact in the history of Christianity.
Nevertheless, the term justification has largely disappeared from Orthodox
theological vocabulary, and this I would argue is for good reason.
A changing consensus
Critical scholarship over the last 50 years or so has begun to reassess the issue
of justification in the epistles of St. Paul in conjunction with our ever-growing
understanding of 1st century Judaism and its own understanding of what we
could describe as “justification.” In the various sectarian theologies of Second
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Temple Judaism leading up to the time of Christ and the Apostles, Jews were
very much concerned with who was in and who was out, i.e., who were
the righteous before God and who were the wicked objects of His wrath. In
order to maintain a position of being righteous before God, a pious Jew was
expected to live in complete fidelity to Torah, the Law of Moses. The only
question was, by whose interpretation of Torah should one live? The Jewish sect
responsible for writing many of the Dead Sea Scrolls believed that they alone
had received the correct interpretation of Torah, given to them by a man they
called the Teacher of Righteousness, and all others were under the sway of the
Wicked Priest or Man of the Lie, who had led them astray.
St. James, on the other hand, likely felt that Paul had gone a bit too far in his
jettisoning of the Torah, for he maintained that the Torah was still useful for
instructing in righteousness, and that the works of Torah were to be understood
simply as putting one’s faith into action. While Paul focused upon Torah as the
means by which the Jews sought to establish their own imperfect righteousness
before God, James saw the Torah as an efficient means by which one might live
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in obedience to God through faith. In spite of an apparent disagreement (which
it was not in actuality, but only a difference in the use of terminology), it seems
quite clear from both Paul and James that they agreed that both faith and
obedience to God were necessary components of salvation, though they went
about describing it in different ways.
Justification – This term deals with how a person comes into and maintains
a right relationship with God. Ultimately, this is made possible by the cross
of Christ, by which He made expiation for our sins, granting us forgiveness and
bringing us into a right relationship with God. Justification is accomplished at
baptism and maintained through a life of obedience to God and confession of
sins.
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Glorification – The final state of Christians perfected in Christ after His
Second Coming. While this term (as a participle) was used in Romans 8:29,
Orthodoxy normally understands this idea to be the culmination of theosis (see
below).
Adoption – The result of being engrafted into the Body of Christ through
Baptism. We are adopted by God the Father as sons and co-heirs with Jesus
Christ (Romans 8:15-17). Adoption is the state by which we may partake of the
divine nature (2 Peter 1:4) through theosis (c.f. the series on theosis and
adoption by Fr. Matthew Baker).
Faith – This term can be understood biblically in two senses: (Paul) trust,
fidelity, or loyalty to Christ that includes obedience and good works, or (James)
simple cognitive belief (James 2:19) that must be complemented with good
works.
Works – Also, this term is used biblically in two senses: (Paul) the “works of
the Torah” such as circumcision, kosher regulations, and the myriad of other
ordinances of the Law of Moses that are incapable of establishing one as
righteous before God, or (James) good works (in an ethical sense) and
obedience before God which accompany genuine faith.
Christus Victor – Literally “Christ the Victor” (IC XC NIKA), this concept is
perhaps the most common expression of our salvation in Orthodox Christianity.
It is most aptly characterized by the Paschal apolytikion: “Christ is risen from
the dead trampling down death by death and upon those in the tombs bestowing
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life.” We are saved, because Christ has destroyed sin and death by His own
death, and given life to us by His resurrection.