Aproximación de agujeros perfectos - Aproximaciones simples

Percolación elástica

2.4 Aproximaciones simples

2.4.2 Aproximación de agujeros perfectos

The Justification of Faith

withthemotionofhisownwill,lethimbeaccursed.”AndBellarmine,

consissiststsininananinfinfusiusiononofofrigrightehteousousnesness,s,andand isisaacercertaitainnphyphysisicalcal motmotionion,,

whichdemandspreviousdispositionsinthesubjectbeforethe

faiththisisthethe orgorganianiccananddinsinstrutrumenmentaltal caucausese ofofourour jusjustiftificaicatiotion,n, andand thathatt

justi

justificaficationistionisascrascribedibed totoit,it,notnotpropproperlyerly andandbybyitseitself,lf,inasinasmuchmuch asas

itisawork,orasifitwastherighteousnessitself,bywhichweare

faith apprehends, is the foundation and meritorious cause on account of which we faith apprehends, is the foundation and meritorious cause on account of which we are justified. So that it is said to justify relatively and organically: relatively,

Romanistsists,,mustmust bebeputoutputoutofofthetheway.way. SecSecondlyondly,,affiaffirmatrmativelyively,,thethetruetrue andgenuinesensemustbeestablished.Astotheformer,faith,orthe

andgenuinesensemustbeestablished.Astotheformer,faith,orthe

actofbelieving,isnotconsideredasourrighteousnesswithGodbya

gra

graciocioususaccaccepteptatiation:on: 1.1.BecBecausauseewhawhattisisonlonlyythethe insinstrutrumenmenttforfor recreceiveivinging righteousnesscannotbeourrighteousnessitselfformally.Nowfaith

ofChrist, John1:12John1:12,,andtheacceptanceofrighteousness,andtheacceptanceofrighteousness, Rom.5:17Rom.5:17,and,and

oftheremissionofsins,

oftheremissionofsins, Acts26:18Acts26:18;andfromthesubordinationofthe;andfromthesubordinationofthe

causesofjustificationtothesameeffect,towit,thegraceofGod,the

redem

redemptioptionnofofChriChrist,andst,andfaithfaith,,whicwhichhisalludedtoisalludedtobybyPaulPaul,, Rom.3:24Rom.3:24,,

where

where faitfaithhcanncannototsustsustainainanyanyotheotherrmeanmeaningthaningthanthatthat ofofananinstinstrumerument,nt,

since

since thegracethegraceofofGodGod holdholdsstherelationtherelation ofofananeffiefficiencienttprincprincipleiple,,andand

theredemptionofChristthatofthemeritoriouscause.

Rom.1:17,and,and 3:223:22,, Phil.3:9Phil.3:9,andbecauseChristwithhisobedienceand,andbecauseChristwithhisobedienceand

satisfactionisthatrighteousness,whichisimputedtous,

satisfactionisthatrighteousness,whichisimputedtous, Isa.53:11Isa.53:11,,

Jer.23:6

Jer.23:6,,1Cor.1:301Cor.1:30,, 2Cor.5:212Cor.5:21,, Gal.3:13,14Gal.3:13,14,whichfaithindeed,whichfaithindeed

appre

apprehendhendssasasitsitsobjeobject,ct,butbutwithwith whichwhich ititcanncannototbebeidenidentifietified.d.WhenWhencece

ScripturenowheresaysthatGodwilledtocountourfaith Jehovah our righteousness, and that we are the righteousness of God

Jehovah our righteousness, and that we are the righteousness of God in him.in him.

3.

3.BecaBecauseusewewearearenotnot justjustifieifieddexceexceptptbybyaaperfperfectectrighrighteousteousnessness..SinceSince wehavetodealwiththestrictjusticeofGod,whichcannotbedeceived.

inthethecourcourttofofdivindivineejustjustice,whichice,whichdemademandsndsananadeqadequateuate andandabsabsoluteolutelyly

perfectpayment,therecannotberoomforagraciousacceptation,which

isanimaginarypayment.Again,sinceourjustificationisaforensicand

judicialact,whereGodshowshimselfjust,

judicialact,whereGodshowshimselfjust, Rom.3:25Rom.3:25,,itdoesnotadmititdoesnotadmit

ofagraciousacceptation,whichneverproceedsfromtheauthorityand

sente

sentencenceofofthethejudgjudge,e,butbutfromthefromthevoluvoluntarntaryyandandprivaprivatetestipstipulatulationionofof

theparties.

4.

4.IfIffaitfaithhiscountediscounted forrighteouforrighteousnesssness,,wewewillwill bebejustjustifieifieddbybyworkworks,s,

bec

becausauseethuthussfaifaiththcancannotnot butbut havhaveethethe relrelatiationonofofaaworworkkwhiwhichchjusjustiftifiesies..

AndyetitisclearthatinthisbusinessPaulalwaysopposesfaithto

by itself, unless we slide back to the Old Covenant an

by itself, unless we slide back to the Old Covenant and return to legal justification.d return to legal justification.

ThefaithofAbraham,itissaid,wasimputedtohimforrighteousness,

Gen.15:6

Gen.15:6,and,and Rom.4:3Rom.4:3.. NotproperlNotproperly,y,becbecauseinauseinthisthis wayhewayhewouwouldldhavehave beenjustifi

beenjustifiededbybyworkworks,s,whicwhichhtheapostletheapostle denideniesesininthesamethesameplacplace.e.ButBut

1.Relativelyandmetonymically,sothatfaithistakenforitsobject,

Gal.3:25,thatis,forthatwhichfaithbelieves,towit,thatpromise

concerningtheSeed,notsomuchbodily,asspiritual,from Gal.3:16,

whichhereceivedbyfaith,wasthefoundationofhisjustification.This

isconfirmedbythecircumstancethatwhatdoesnotinhereandwhatis

contradistinguishedfromworksisheresaidtobeimputed.Thusinthis

sensefaithissaidtobeimputedforrighteousness,byahypallage,

becauserighteousnessisimputedbyfaith,astheapostledeclaresin

equivalentterms, ver.5,6,and 3:22.NoristhistowresttheScriptures,

andtoexpresscoldlythepowerandefficacyoffaith,asForbes,inconsid.

pacif.dejustif.,c.iv.,falselychargesuponourDivines.Naynotmore

clearlyandtrulycanthegenuinesenseofthat imputationbesetforth.

Forsincethat thing,whichisimputedtousforrighteousness,oughtto

beourrighteousnessbeforeGod,thatis,thatonaccountofwhichGod

justifiesus;norcanfaithbethat,aswehavealreadysaid,andashe

himselfdoesnot deny,whenherecognizesittobethe instrumental cause;

itisclearthatthisphrasecannotbetakenproperly,butonly

metonymicallywithregardtotheobject.Norisanythingmoreusualin

Scripturethanforafacultytobetakenforitsobject.Thisdoesnot

prevent—2.faithfrombeingsaidtobeimputedforrighteousness

organically,becauseitistheinstrumentalcause,whichapprehendsthe

righteousnessofChrist,byametonymyoftheeffectfortheefficient,

asitiselsewherecalledeternallife,John17:3,and 12:50,thatis,

theinstrumentalcauseoflife.

Invain,however, does Arminius contendthat therighteousness ofChrist

isnotimputedforrighteousness,sinceitisthatveryrighteousness

itself,towit,supposingthatisnotproperlyrighteousnesswhichis

imputedtousforrighteousness.Becausehefalselyconfounds,toimpute

forrighteousnessbygraciousacceptationthatwhichisnota

righteousness, andtoimputetoapersonforrighteousness that whichhe

didnothave.Thefirstsensehasnoplacehere,butonlythelatter,

accordingtowhichwhatAbrahamhadnot,issaidtobeimputedtohimfor

righteousness,andtherighteousnessofChristisimputedtous,thatis,

reckonedours,whichwas not ours.Thusimputationdoesnot denythe truth ofthething,ortheperfectionoftherighteousness,butonlythetruth

ofthepossession,byascribingtoapersonwhatwasnotproperlyhis.

WhatissaidconcerninganyoneinScriptureoughttobealtogetherin

him,butaccordingtothatmanner,whichitselfteaches.Nowthemanner

inwhichjustificationandsalvationareascribed,tofaith,doesnot

consistinitsownproperefficiency,asifourfaithwroughtoreffected

them,buttheyareplacedonlyinitsfiducialapprehensionand

application.NorotherwisearewesaidtopleaseGodbyfaith, Heb.11:6,

andtobepurgedofsin, Acts15:9,thanbecauseitappliestousthe

righteousnessandbloodofChrist,whopurgesusfromsinsandmakesus

acceptabletoGod.

Itisonethingforblessingstobeconferredaccordingtofaith,that

is,undertheconditionoffaith,underwhichtheyarepromisedinthe

Word,whichweacknowledgewiththeScriptures:Another,forfaithto

justifyproperlyand byitself,ortocount faithitself for righteousness,

and thustoimpute itfor righteousnesstothe believer. Therefaithholds therelationofaninstrument.Here,however,thatofaprincipalcause

andfoundation,whichwedeny.

Secondly,againsttheRomanistsweprovethatfaithdoesnotjustify

dispositively,ormeritoriously,asthebeginningandrootof

righteousness:1.BecausetheHolySpiritnowhereascribestofaiththe

beginning,oronlyapart,ordispositiontojustification.2.Because

thustheantithesisoftheapostlebetweenworksandfaithwouldnothold

good,sincefaithwouldalwaysjustifylikeawork.3.Because

justificationasbeingaforensicact takesplaceatonceand inamoment,

norcanitadmitofabeginningandprogress.4.Becausethuswecould

besaidtobejustifiedonaccountoffaith.ThistheScriptureneversays,

butalwayseitherbyfaith,orthroughfaith,asbyaninstrument.Nor

ifinvariouspassagestheseprepositions,by,andthrough,havea

causalityproperlysocalled,aswhentheyareconnectedwiththedeath

andbloodofChrist,doesitfollowthattheyhavethesameforcewhen

usedconcerningthejustificationoffaith.Nay,sinceitisevidentthat

amancannot be justifiedby tworighteousnesses, onein himself, theother

inChrist;iftherighteousnessandbloodofChrististhepropercause

ofhisjustification,thiscannotbeascribedtofaith,butonlythe

instrumentalcause.5.Thisopinionfalselysupposesthatjustification

isaphysicalmotioninheringinthesubject,whichneedsprevious

dispositionsbywhichitmaybeacquired,soastobeintroducedintothe

subject,sinceitisaforensicact,aswasprovedbefore,towhichman

holdshimselfobjectively,notsubjectively.Andalthoughfaithis

requiredonthe partofman for receiving thisbenefit,itdoesnot follow thatithas the relationofadisposition, bywhichthe sinner isdisposed

totheinfusionofrighteousness.

Faithisviewedindifferentlights,eitherintheactitselfof

justification,orinthepersonofthejustified,orintheeffectof

justification.Inthepersonofthejustified,itiswellcalledthe

beginningofrighteousness,notimputedbutinherent,

because it is the root of all virtues. Thus in the effect of justification it is the principle and cause of new obedience. But in the act of justification, it can be nothing else than an instrument apprehending and applying to man that which justifies, so that he is justified not by the merit of faith, but only by it as a means.

Althoughjustificationisdrawnawayfromworksastomerit,anda

properly-calledefficiency,itdoes notfollowthat thesame isascribed tofaithinthesamemanner.Nay,becauseitistakenawayfromworks,

itcannotforthesamereasonbeascribedtofaith,becauseitwouldthus

justifyasawork,norcouldwebesaidtobejustifiedwithoutworks.

Itsuffices,therefore,inordertosavetheoppositionoftheapostle,

thatfaithshouldbesubstitutedbyhimintheplaceofworks,because

byfaithwemostsurelyobtain,whattheJewsinvainsoughtinworks,

althoughitactsherenotmeritoriously,butonlyinstrumentally.

Faithissaidtosaveus, Luke7:50,notbymeritingsomethinginorder

tojustification,butonlyreceptivelyandorganically,becauseitwas

theinstrumentreceptiveofthatbenefit:andnothingismorefrequent,

thanbyametalepsistoascribetoaninstrumenttheeffectofthe

principalcause;aswhenthegospelissaidtobethepowerofGodunto

salvation, Rom.1:16,thediligenthandissaidtoincreasethehouse,

theploughtoenrichthefarmer,thehandofthegivertorelievethepoor,

andthelike.Norifelsewherethegreatnessofthefaithofthe

Canaanitishwomanisextolled, Matt.15:28,towhomChristgrantedthe

soughtforblessing,isitsmeritandefficiencyonthataccountdenoted,

believingindeedshewashealed,becausefaithbeingthemediumGod

bestowedthisblessinguponher,butbelievinghehealedher,notonthis

account,thatfaithproperlyspeakingeithereffectedormeritedthe

healing.

Thereforethetruemodeofthejustificationoffaith,isnootherthan

instrumental.1.Becauseitsproperactconsistsinthereceptionof

Christ,and his righteousness, aswas saidbefore.2.Becauseitjustifies innoothermannerthan byitsbeingdirected tothedeathandobedience

ofChrist,towit,byapprehendingandapplyingChristtoitself,asa

ransomgivenforus,andapropitiationforsin, 1John2:2.3.Because

faithintheScripturesisdescribedbyeating,looking,andtouching,

whichhaveonlyaninstrumentalcausality,notaproperefficiency,as

thelooking attheserpentdidnotofitselfcure,butrelatively tothe brazenserpent,nordoeseatingnourishexceptbyfoodthrownintothe

mouth.4.Becausejustifyingfaithstandsrelatedinnootherwayto

justification,thanthefaithofmiraclestotheworkingofmiracles,not

effectively,butorganically,byapprehendingthespecialpromisegiven

concerningthem.

Notwithoutreason,however,isthisascribedaboveallotherthingsto

the believers,becauseitaloneofall the virtuescan subsistwithgrace, asconsistinginthemerereceptionandapprehensionofanobjectplaced

beyond itself;whence itissaidtobeoffaiththatitmight bebygrace, Rom.4:16,towit,asmanowesthisentireblessingtoGod,hehasnoreason

forgloryinginhimself.Forifhewerejustifiedbyworks,orinherent

righteousness,hewouldseemtohavesomething inwhichtoglory, but when

heisjustifiedbyfaith,whichgivesnothingtoGod, but only receives,

allgloryingisexcluded.ThisToletus,in3,Rom.Ann.xvii.,well

explains,whenhegivesthereasonwhytheScriptureascribes

justificationtofaithalone:“Namely,because,”sayshe,“infaith

itismoremanifested,thatmanisjustifiednotbyhisownvirtue,but

bythe meritofChrist.For asinbeholding the serpentGod placed healing

inthe desert,becausethe lookingindicated morethatthe men werehealed bythevirtueoftheserpent,notofanypersonalwork,orofanymedicine;

thusfaithshowsthatsinnersarejustified

by the virtue and merit of Christ, in whom believing they are saved, not by any virtue and merit of their own. And it is the reason, why justification is ascribed to faith especially by Paul, who strives to exclude from justification the works of the law, and human merit or efficacy, and to place it in the virtue and merit of Christ alone; therefore he makes mention of faith in Christ. This neither repentance, nor love, nor hope have, for faith is carried more immediately and distinctly to it, by whose virtue we are justified, etc.”

Althoughthesacramentsareexternalmeansandinstrumentsapplyingon

thepartofGodthepromiseofgraceandjustification,thisdoesnot

hinderfaithfrombeingcalledtheinternalinstrumentandmeansonthe

partofmanforreceivingthis benefitofferedinthewordandsealed by

thesacraments.

Whatjustifiesasaninstrument,doesnotforthwithjustifyasawork,

althoughthatinstrumentisawork.Becauseitisonethingforittobe

awork,andanothertojustifyasawork:whatjustifiesasawork,ought

tobethemeritoriouscauseofjustification,butwhatjustifiesasan

instrument,doesnotjustifymeritoriously,butonlyapprehensivelyand

receptively,notbygiving,butbyreceiving.Theactionoffaith,

therefore,justifiesus,butnotasanactionsimply,asifitwereour

righteousnesswithGod,butinrelationtoitsobject,inasmuchasit

receivesChrist.Astheextensionofthebeggar’shandisindeedtheact

of thebeggar prescribed by therich man, stillas an act it does notenrich thebeggar,butinasmuchasinthiswayheappliestohimselfandmakes

hisownthegiftoftherichman.

AlthoughfaithiscalledtheworkofGod, John6:29,itdoesnotfollow

thatitjustifiesasawork.Becausealthough itisenjoined byGod,and inthissenseiscalledthework ofGod,andisduefrommanthathemay

obtainlife:itisnotonthisaccountdueasthemeritoriouscauseof

thatlife,butonlyas

a means and instrument receptive of the righteousness of Christ, which is the true cause of life. And thus it is called by Christ imitatively; and by allusion to the Jewish sense, who sought life by the works of the law: What must we do, said they, that we may work the works of God? To this legal question Jesus answers, not legally, but evangelically, yet in a legal style, taking the legal phrase from the expression of the Jews, and applying it to his discourse, This is the work of God,

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