Imputation vs. Infusion of Grace

[Stylteralmaldo]

The Catholic Church seems to use the term infusion of Grace regarding Justification and Protestants tend to use the term imputation of Grace regarding Justification.

I wish I could just look in the dictionary to distinguish these two terms but the two, although not exactly the same, are very similar:

Infuse:

thefreedictionary.com/infused

To fill or cause to be filled with something

Catholic view: God fills us with Grace.

Impute:

thefreedictionary.com/impute

To attribute to a source or cause

Protestant view: God’s Grace is attributed to us. (?)

Could anyone out there please enlighten me why there is such a stink being made on Justification?

Logically, God infuses us with Grace. Logically, this infused Grace is attributed to us.

What’s the problem?

 

[gurneyhalleck1]

I’m not an expert in Protestant theology; TriuneUnity would be a great person to ask in here. A Lutheran and very learned, he is a great source. I’ll try my humble best to describe my understanding of the two:

Catholic: Sins are taken away, forgiven, and God infuses, places, injects grace and righteousness into us as a process through confession and the other sacraments. Initial justification occurs at baptism, grows through use of the sacraments throughout one’s life, sanctification takes place and one then earns final justification in Heaven after the satisfaction for one’s sins are purged in purgatory or through indulgences in this life. Justification is the result of sanctification

Protestant: Righteousness isn’t infused, it’s credited to us, an imputation. We are credited with Christ’s sublime act on the Cross. Christ perfectly lived the Law that we can never possibly live perfectly as human beings no matter what. As Abraham was “credited” with righteousness, so are we also credited with righteousness. When Christ looks down, he sees not our sins, but His Son. Imputation is a covering of our sins, overlooking and giving of credit. Alien righteouness is given to us. Sanctification is the result of justification

The reason people make such a “stink” about justification is that these are two VERY different ways of looking at how Christ saves us.

The Catholic Church seems to use the term infusion of Grace regarding Justification and Protestants tend to use the term imputation of Grace regarding Justification.

I wish I could just look in the dictionary to distinguish these two terms but the two, although not exactly the same, are very similar:

Infuse:

thefreedictionary.com/infused

To fill or cause to be filled with something

Catholic view: God fills us with Grace.

Impute:

thefreedictionary.com/impute

To attribute to a source or cause

Protestant view: God’s Grace is attributed to us. (?)

Could anyone out there please enlighten me why there is such a stink being made on Justification?

Logically, God infuses us with Grace. Logically, this infused Grace is attributed to us.

What’s the problem?

 

[SyCarl]

I’m not an expert in Protestant theology; TriuneUnity would be a great person to ask in here. A Lutheran and very learned, he is a great source. I’ll try my humble best to describe my understanding of the two:

Catholic: Sins are taken away, forgiven, and God infuses, places, injects grace and righteousness into us as a process through confession and the other sacraments. Initial justification occurs at baptism, grows through use of the sacraments throughout one’s life, sanctification takes place and one then earns final justification in Heaven after the satisfaction for one’s sins are purged in purgatory or through indulgences in this life. Justification is the result of sanctification

Protestant: Righteousness isn’t infused, it’s credited to us, an imputation. We are credited with Christ’s sublime act on the Cross. Christ perfectly lived the Law that we can never possibly live perfectly as human beings no matter what. As Abraham was “credited” with righteousness, so are we also credited with righteousness. When Christ looks down, he sees not our sins, but His Son. Imputation is a covering of our sins, overlooking and giving of credit. Alien righteouness is given to us. Sanctification is the result of justification

The reason people make such a “stink” about justification is that these are two VERY different ways of looking at how Christ saves us.

There are different views depending on the denomination in Protestant Churches.
From a Reformed point of view justification has a different meaning than it does for Catholics.generally view justification and salvation as dealing with the same thing while Protestants view justification as part of salvation.

Justification is an imputed righteousness, because until death we still have a residual sin nature that we must struggle against. Therefore for God to look favorably on what we do as we fight the sin nature for sanctification, we must have righteousness imputed to us since God requires a perfection we cannot attain in this life.

This does not mean that we are not changed though. This takes place in regeneration when our sin is forgiven and we receive a reborn spirit that allows us to want to please God. So there is an infusion of this new spirit but it is not seen as part of justification.

To quote Calvin:

First, in the conversion of the life to God, we require a transformation not only in external works, but in the soul itself, which is able only after it has put off its old habits to bring forth fruits conformable to its renovation. The prophet, intending to express this, enjoins those whom he calls to repentance to make them “a new heart and a new spirit,” …Since it were not sufficient duly to perform such acts, were not the mind and heart previously endued with sentiments of justice, judgment, and mercy this is done when the Holy Spirit, instilling his holiness into our souls, so inspired them with new thoughts and affections, that they may justly be regarded as new…For if we have true fellowship in his death, our old man is crucified by his power, and the body of sin becomes dead, so that the corruption of our original nature is never again in full vigor. If we are partakers in his resurrection, we are raised up by means of it to newness of life, which conforms us to the righteousness of God. In one word, then, by repentance I understand regeneration,”—a spiritual regeneration. the only aim of which is to form in us anew the image of God, which was sullied, and all but effaced by the transgression of Adam…Accordingly through the blessing of Christ we are renewed by that regeneration into the righteousness of God from which we had fallen through Adam, the Lord being pleased in this manner to restore the integrity of all whom he appoints to the inheritance of life…By regeneration the children of God are delivered from the bondage of sin, but not as if they had already obtained full possession of freedom, and no longer felt any annoyance from the flesh. Materials for an unremitting contest remain, that they may be exercised, and not only exercised, but may better understand their weakness.

ccel.org/ccel/calvin/institutes.v.iv.html

 

[gurneyhalleck1]

What you’re saying doesn’t really differ from my post; I never thought that Protestants don’t undergo a change. I wouldn’t imply that. If I did, apologies.

There are different views depending on the denomination in Protestant Churches.
From a Reformed point of view justification has a different meaning than it does for Catholics.generally view justification and salvation as dealing with the same thing while Protestants view justification as part of salvation.

Justification is an imputed righteousness, because until death we still have a residual sin nature that we must struggle against. Therefore for God to look favorably on what we do as we fight the sin nature for sanctification, we must have righteousness imputed to us since God requires a perfection we cannot attain in this life.

This does not mean that we are not changed though. This takes place in regeneration when our sin is forgiven and we receive a reborn spirit that allows us to want to please God. So there is an infusion of this new spirit but it is not seen as part of justification.

To quote Calvin:

ccel.org/ccel/calvin/institutes.v.iv.html

 

[TriuneUnity]

I’m not an expert in Protestant theology; TriuneUnity would be a great person to ask in here. A Lutheran and very learned, he is a great source. I’ll try my humble best to describe my understanding of the two:

Catholic: Sins are taken away, forgiven, and God infuses, places, injects grace and righteousness into us as a process through confession and the other sacraments. Initial justification occurs at baptism, grows through use of the sacraments throughout one’s life, sanctification takes place and one then earns final justification in Heaven after the satisfaction for one’s sins are purged in purgatory or through indulgences in this life. Justification is the result of sanctification

Protestant: Righteousness isn’t infused, it’s credited to us, an imputation. We are credited with Christ’s sublime act on the Cross. Christ perfectly lived the Law that we can never possibly live perfectly as human beings no matter what. As Abraham was “credited” with righteousness, so are we also credited with righteousness. When Christ looks down, he sees not our sins, but His Son. Imputation is a covering of our sins, overlooking and giving of credit. Alien righteouness is given to us. Sanctification is the result of justification

The reason people make such a “stink” about justification is that these are two VERY different ways of looking at how Christ saves us.

Very good summary, gurney. Nothing I could possibly add to it.

 

[gurneyhalleck1]

You’re too kind, Triune. You always explain Protestant positions more succinctly than yours truly.

Very good summary, gurney. Nothing I could possibly add to it.

 

[Carlan]

The Catholic Church seems to use the term infusion of Grace regarding Justification and Protestants tend to use the term imputation of Grace regarding Justification.

I wish I could just look in the dictionary to distinguish these two terms but the two, although not exactly the same, are very similar:

Infuse:

thefreedictionary.com/infused

To fill or cause to be filled with something

Catholic view: God fills us with Grace.

Impute:

thefreedictionary.com/impute

To attribute to a source or cause

Protestant view: God’s Grace is attributed to us. (?)

Could anyone out there please enlighten me why there is such a stink being made on Justification?

Logically, God infuses us with Grace. Logically, this infused Grace is attributed to us.

What’s the problem?

Hello Stylteralmaldo, here is what I have,

The Reformers saw justification as a mere legal act by which God declares the sinner to be meriting heaven even though he remains in fact unjust and sinful. It is not a real eradication of sin, but a covering or non-imputation. It is not an inner renewal and real sanctificaion, only an external application of Christ’s justice.

The Catholic Church understands justificatuon differently. It is a true eradication of sin and renewal of the inner man. The soul really becomes objectively pleasing to God and so merits heaven. Scripture conceives of forgiveness of sins as a real and complete removal of them. the words used are"wipe out", “blot out”, “takes away”, “remove,”, and “Cleanse”.
The positive side,Scripture shows Justification as a rebirth, as a generation of a supernatural life in a former sinner(John3:5, Titus 3:5)I, as a thorough inner renewal(Eph.4;23), and as a sanctification (1cor,6:11). The soul itself becomes beautiful and holy. It is not just an ugly soul hidden under a beautiful cloak.

I like what others have shared also. God bless all with his Peace, Carlan

 

[Carlan]

Stylteralmaldo, there is also this on Imputation vs. Infusion of Grace.

SANCTIFICATION IN A PROTESTANTS LIFE

Protestants also believe sanctification inevitably does occur in the Christian’s life, however they believe it begins after

justification by imputed righteousness by faith alone has taken place. This sanctification is seen as a lifelong process of

having your soul purified through the infusion of grace. It is very important not to misrepresent Protestantism in this regard,

it is easy to overlook the fact they believe sanctification does take place. The problem however is that Protestantism has

severed the link between sanctification and justification such that they have justification by imputation of an external

righteousness, and that is unacceptable both Biblically and morally.
The protestant view of Original Sin is not one in which sanctifying grace is lost and needs to be restored, but rather the

corruption of the human nature in which man’s soul is like a “contaminated spring” which cannot produce pure water and is

unsightly to God. With this in mind you can kind of understand why the Protestants believe in the imputation model, the

“contaminated spring” must be overlooked, bypassed, covered, etc, or else God will never be able to see you as “righteous”

and save you. The Catholic infusion model makes sense in that the undoing of Adam’s sin is restoring to the soul the

sanctifying grace, in which the soul is “incomplete” without, and which God looks at to see who His adopted children are.

Next fits in the views on the Atonement where for the Protestants using the imputation model need Christ to do for the

corrupt man what he cant ever do, while the Catholic infusion model needs Christ to open the floodgates of grace to flow

back into our souls to enable us to do what God requires of us.

Finally it is important to realize that when a Protestant uses the term “Justification by faith alone” it more accurately means

"Justification by imputation of grace by faith alone,” where as Catholics teach it is by infusion of grace. Again this is NOT

essentially a matter of “faith” for Protestants versus “works” for Catholics, but rather what justification means to each side.

Carlan

catholicdefence.googlepages.com/article.htm

 

[Daedelus76]

I really think Catholics misunderstand Protestant theology. The Lutheran, Arminian/Wesleyan beliefs aren’t that different from Catholicism. The Protestant emphasis on depravity and grace is true. Perhaps not in an analytical, “objective” way, but it does convey the reality of the human situation. And, more recent theologians like J.I Packer have been careful to note that alot of the Reformed’s forensic language is only analogical, plenty of Reformed theologians have been careful to note, simply knowing theology intellectually doesn’t save you.

Luther himself also didn’t necessarily think of justification as seperated from sanctification. He also did not have a low view of any Catholic sacraments and believed they conveyed grace. His views on private confession, though, was that it was a tool, a means of assurance of God’s forgiveness rather than justification for it, similar to some of the early Anglican theologians.

I really think in some ways the Protestant theologies are closer to Orthodoxy than to Rome. Orthodoxy, like Protestantism, often focuses alot more on inner transformation than adherence to a juridical formula (especially prior to the influence of Scholasticism on Russian Orthodoxy) The main difference is that Protestantism thinks of some things typically in forensic and non-metaphysical terms.

 

[Daedelus76]

The problem however is that Protestantism has

severed the link between sanctification and justification such that they have justification by imputation of an external righteousness, and that is unacceptable both Biblically and morally.

I don’t think so, how is it immoral?

Sometimes Catholics sound like the other brother in the Prodigal Son complaining to the farther, “I obeyed the rules, why reward him?” Isn’t the nature of God’s grace that it’s free, that we do not merit it? That is what makes love what it is.

Might some Catholics not be guilty of spiritual pride here?

Next fits in the views on the Atonement where for the Protestants using the imputation model need Christ to do for the corrupt man what he cant ever do

 Yes, sounds valid to me, why not to you?   It's not that different from St. Anselm.

The main difference between Catholics and Protestants is ecclessiology.   Most of the Catholics on the message boards seem to make a charicature of Protestantism that is more like the Anabaptists, a movement that was unpopular with the magisterial reformers.  Anabaptists have a low ecclessiology that is very unlike Catholicism, but the Presbyterians, Lutherans, and Anglicans do believe that the Church has a visible presence and is not merely individuals who happen to have shared beliefs.  Apostolicity has more to do with transmission and proclamation of the Gospel rather than sacramental laying on of hands in an unbroken line of succession to the apostles, though.

 

[Carlan]

I don’t think so, how is it immoral?

Sometimes Catholics sound like the other brother in the Prodigal Son complaining to the farther, “I obeyed the rules, why reward him?” Isn’t the nature of God’s grace that it’s free, that we do not merit it? That is what makes love what it is.

Might some Catholics not be guilty of spiritual pride here?

 Yes, sounds valid to me, why not to you?   It's not that different from St. Anselm.

The main difference between Catholics and Protestants is ecclessiology.   Most of the Catholics on the message boards seem to make a charicature of Protestantism that is more like the Anabaptists, a movement that was unpopular with the magisterial reformers.  Anabaptists have a low ecclessiology that is very unlike Catholicism, but the Presbyterians, Lutherans, and Anglicans do believe that the Church has a visible presence and is not merely individuals who happen to have shared beliefs.  Apostolicity has more to do with transmission and proclamation of the Gospel rather than sacramental laying on of hands in an unbroken line of succession to the apostles, though.

Well, Daedelus I have quoted the difference in our understanding of justification. So I guess we simply must agree to disagree.God bless. Carlan

 

[Stylteralmaldo]

Protestant: Righteousness isn’t infused, it’s credited to us, an imputation. We are credited with Christ’s sublime act on the Cross. Christ perfectly lived the Law that we can never possibly live perfectly as human beings no matter what. As Abraham was “credited” with righteousness, so are we also credited with righteousness. When Christ looks down, he sees not our sins, but His Son. Imputation is a covering of our sins, overlooking and giving of credit. Alien righteouness is given to us. Sanctification is the result of justification

The reason people make such a “stink” about justification is that these are two VERY different ways of looking at how Christ saves us.

I highlighted in red where I believe the Protestant view (at least the Lutheran view of TriuneUnity) differs from the Catholic view. The other areas within the statement appear to be consistent with Catholic theology if my understanding is correct. I believe that we are credited with righteousness through the infusion of grace. I think that would technically be imputation (credit) - although not imputation in a Protestant sense.

The difference apears to be how the imputation occurs. The Catholic believes that credit is given through infusion (visibly through the sacraments, invisibly in certain circumstances such as baptism of desire; perfect contrition of mortal sin at death, etc.). The Protestant appears to believe that credit overlooks the sin of the individual altogether. I hope I got that right.

 

[Publisher]

Evangelical and Conservative Friends believe that it is both. God “looks past” us to view the work of Christ on our behalf and declares us “just”…not because of what we have done to earn it…but because of what Christ did for us which we could not do ourselves…“imputes rightousness” to us…but God does not “pretend” we are just and leaves it at that…through the imparting of grace to us we become “new creatures” and we become holy people through the ongoing process of sanctification.

Unlike some holiness groups that believe that sanctification is a “second work of grace” with justification being the “first work of grace”…sanctification begins when one is filled with the Holy Spirit(baptized in the Holy Spirit at justification)…one lives a holy life with the assistance of God’s indwelling Spirit because WE ARE NEW CREATURES being made new to conform to the image of His Son…being regenerated through the work of the Holy Spirit in our lives to where we see things differently…we are given the power to “do right”…not to “earn” our salvation but because of our salvation…becoming a Holy Nation, a Royal People, a Nation of Priests.

Not all Protestants belive there is a conflict with “imputation vs. infusion of grace”.

 

[Carlan]

I highlighted in red where I believe the Protestant view (at least the Lutheran view of TriuneUnity) differs from the Catholic view. The other areas within the statement appear to be consistent with Catholic theology if my understanding is correct. I believe that we are credited with righteousness through the infusion of grace.Stylteralmaldo I think that would technically be imputation (credit) - although not imputation in a Protestant sense.

The difference apears to be how the imputation occurs. T*he Catholic believes that credit is given through infusion (visibly through the sacraments, invisibly in certain circumstances such as baptism of desire; perfect contrition of mortal sin at death, etc.). The Protestant appears to believe that credit overlooks the sin of the individual altogether. I hope I got that *right.

Yes Stylteralmaldo,that is Church teaching,

The way I understand the Protestant view on the Atonement for them is, Protestants by using the imputation model needs Christ to do for the corrupt man what he can’t ever do,

while the Catholic infusion model needs Christ to open the floodgates of grace to flow

back into our souls to enable us to do what God requires of us.This sanctifying grace is infused into us at Baptism when justification happens.
Peace Carlan.

 

[Carlan]

Evangelical and Conservative Friends believe that it is both. God “looks past” us to view the work of Christ on our behalf and declares us “just”…not because of what we have done to earn it…but because of what Christ did for us which we could not do ourselves…“imputes rightousness” to us…but God does not “pretend” we are just and leaves it at that…through the imparting of grace to us we become “new creatures” and we become holy people through the ongoing process of sanctification.

Unlike some holiness groups that believe that sanctification is a “second work of grace” with justification being the “first work of grace”…sanctification begins when one is filled with the Holy Spirit(baptized in the Holy Spirit at justification)…one lives a holy life with the assistance of God’s indwelling Spirit because WE ARE NEW CREATURES being made new to conform to the image of His Son…being regenerated through the work of the Holy Spirit in our lives to where we see things differently…we are given the power to “do right”…not to “earn” our salvation but because of our salvation…becoming a Holy Nation, a Royal People, a Nation of Priests.

Not all Protestants belive there is a conflict with “imputation vs. infusion of grace”.

Yes Publisher, It is by God’s grace, in faith, working in Love.
God’s actual grace draws us to Him to accept redemption from Christ. Faith in the heart leads us to justification and confessing on the lips leads to salvation.

Father of love, by the outpouring of your grace you increase the number who believe in you. Peace, Carlan

 

[tsering]

I’m not an expert in Protestant theology; TriuneUnity would be a great person to ask in here. A Lutheran and very learned, he is a great source. I’ll try my humble best to describe my understanding of the two:

Catholic: Sins are taken away, forgiven, and God infuses, places, injects grace and righteousness into us as a process through confession and the other sacraments. Initial justification occurs at baptism, grows through use of the sacraments throughout one’s life, sanctification takes place and one then earns final justification in Heaven after the satisfaction for one’s sins are purged in purgatory or through indulgences in this life. Justification is the result of sanctification

Protestant: Righteousness isn’t infused, it’s credited to us, an imputation. We are credited with Christ’s sublime act on the Cross. Christ perfectly lived the Law that we can never possibly live perfectly as human beings no matter what. As Abraham was “credited” with righteousness, so are we also credited with righteousness. When Christ looks down, he sees not our sins, but His Son. Imputation is a covering of our sins, overlooking and giving of credit. Alien righteouness is given to us. Sanctification is the result of justification

The reason people make such a “stink” about justification is that these are two VERY different ways of looking at how Christ saves us.

I don’t know bro. From looking at the Catechism it seems that Catholics are more inclined to say that justification leads to sanctification? Not being a Catholic (yet) am I misunderstanding it?

1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand."38 Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:

Read the full version at these links:
vatican.va/archive/ENG0015/__P6Y.HTM - Justification
vatican.va/archive/ENG0015/__P6Z.HTM - Grace

Enlightening. Blows my prejudices against Catholics out of the water.

2005 Since it belongs to the supernatural order, grace escapes our experience and cannot be known except by faith. We cannot therefore rely on our feelings or our works to conclude that we are justified and saved.56 However, according to the Lord’s words "Thus you will know them by their fruits"57 - reflection on God’s blessings in our life and in the lives of the saints offers us a guarantee that grace is at work in us and spurs us on to an ever greater faith and an attitude of trustful poverty.

A pleasing illustration of this attitude is found in the reply of St. Joan of Arc to a question posed as a trap by her ecclesiastical judges: “Asked if she knew that she was in God’s grace, she replied: ‘If I am not, may it please God to put me in it; if I am, may it please God to keep me there.’”

Wow. :clapping:

 

[Daedelus76]

I
The difference apears to be how the imputation occurs. The Catholic believes that credit is given through infusion (visibly through the sacraments, invisibly in certain circumstances such as baptism of desire; perfect contrition of mortal sin at death, etc.). The Protestant appears to believe that credit overlooks the sin of the individual altogether. I hope I got that right.

Yes, Protestants typically believe that God overlooks the sin of individuals. I think this is thoroughly Biblical. Read the Prodigal Son again if you doubt this. And repentence in Protestantism typically is not something you “do” so much as something that God does through you, you can’t just say “I’m sorry” without first feeling the possibility that a relationship that has been estranged has the potential to be reconciled. This is what the Atonement is for Protestants. Repentence comes from gratitude from receiving grace and love. The sacraments of the Church are suppossed to reflect this, but the medieval distortions turned them into cruel works for buying God off (compared this to Cranmer’s Prayer of Humble Acces- Protestants acknowledge that we are unworthy to receive the sacraments). In some cases people like Johann Tetzel even told scary stories to drum up money for the medieval Church, stories of relatives being tortured for thousands of years in “Purgatory”.

It is here that Protestants believe similar to the Orthodox. Anglican/Wesleyan tradition doesn’t necessarily reject the concept of “theosis”, but it does tend to reject “purgatory” as a place where we “pay back” God. The idea that God needs to be satisfied somehow, propitiated though continual penances, to forgive, is what Luther and other Reformers were trying to break with. They articulated it in terms of the late medieval penal satisfaction or governmental satisfaction, but the results are that you cannot earn salvation, that is strongly emphasized, it is something you receive and it changes you, not something you do so much to earn. The result is not smug self-justification, it should be living by faith, hope, and love (what the early Reformers might call a “lively faith”) and not rationalizations or presumptive nominalism.

 

[gurneyhalleck1]

Hey tsering,
You are misunderstanding it somewhat. For a Protestant, justification is an event when one is baptized and enters into the faith relationship with Christ. Catholics seperate justification into “initial” and “final” justification. The quote you have below, the first baptism and entrance into a relationship with the Lord that a Protestant would call justification, the Catholic calls “initial” justification. A spark is lit and sanctification follows through the sacraments, prayer, faith, and good works. As a person becomes sanctified and holy, he/she will die and have some satisifaction left for sins committed. Through purgatory satisfaction is met and the soul is finally cleansed and FINAL justification from Christ occurs, salvation. Does that make sense?

I don’t know bro. From looking at the Catechism it seems that Catholics are more inclined to say that justification leads to sanctification? Not being a Catholic (yet) am I misunderstanding it?

Read the full version at these links:
vatican.va/archive/ENG0015/__P6Y.HTM - Justification
vatican.va/archive/ENG0015/__P6Z.HTM - Grace

Enlightening. Blows my prejudices against Catholics out of the water.

Wow. :clapping:

 

[Carlan]

Yes, Protestants typically believe that God overlooks the sin of individuals. I think this is thoroughly Biblical. Read the Prodigal Son again if you doubt this. And repentence in Protestantism typically is not something you “do” so much as something that God does through you, you can’t just say “I’m sorry” without first feeling the possibility that a relationship that has been estranged has the potential to be reconciled. This is what the Atonement is for Protestants. Repentence comes from gratitude from receiving grace and love. The sacraments of the Church are suppossed to reflect this, but the medieval distortions turned them into cruel works for buying God off (compared this to Cranmer’s Prayer of Humble Acces- Protestants acknowledge that we are unworthy to receive the sacraments). In some cases people like Johann Tetzel even told scary stories to drum up money for the medieval Church, stories of relatives being tortured for thousands of years in “Purgatory”.

It is here that Protestants believe similar to the Orthodox. Anglican/Wesleyan tradition doesn’t necessarily reject the concept of “theosis”, but it does tend to reject “purgatory” as a place where we “pay back” God. The idea that God needs to be satisfied somehow, propitiated though continual penances, to forgive, is what Luther and other Reformers were trying to break with. They articulated it in terms of the late medieval penal satisfaction or governmental satisfaction, but the results are that you cannot earn salvation, that is strongly emphasized, it is something you receive and it changes you, not something you do so much to earn. The result is not smug self-justification, it should be living by faith, hope, and love (what the early Reformers might call a “lively faith”) and not rationalizations or presumptive nominalism.

Dear Daedelus, I do hope you will continue to visit the Catholic Answers forums, you have been so misinformed about Christ’s Apostolic Church. The fine Apologists here will help you to know and understand the completeness of Truth concerning the Church, If you are visiting to learn and understand the Truth of Christ’s revelation you will find it here if you have come with a sincere open mind and wishing to be rid of any pre conceived anti bias.

Lord, enlighten and guide us all,you have canceled condemnation by nailing it to the cross. Free us from our chains, and lead us out of darkness.
Peace to you,Carlan

 

[gurneyhalleck1]

I have some real issues/disagreements with parts of this

Stylteralmaldo, there is also this on Imputation vs. Infusion of Grace.

SANCTIFICATION IN A PROTESTANTS LIFE

Protestants also believe sanctification inevitably does occur in the Christian’s life, however they believe it begins after

justification by imputed righteousness by faith alone has taken place. This sanctification is seen as a lifelong process of

having your soul purified through the infusion of grace. It is very important not to misrepresent Protestantism in this regard,

it is easy to overlook the fact they believe sanctification does take place. The problem however is that Protestantism has

severed the link between sanctification and justification such that they have justification by imputation of an external

righteousness, and that is unacceptable both Biblically and morally.
The protestant view of Original Sin is not one in which sanctifying grace is lost and needs to be restored, but rather the

corruption of the human nature in which man’s soul is like a “contaminated spring” which cannot produce pure water and is

unsightly to God. With this in mind you can kind of understand why the Protestants believe in the imputation model, the

“contaminated spring” must be overlooked, bypassed, covered, etc, or else God will never be able to see you as “righteous”

and save you. The Catholic infusion model makes sense in that the undoing of Adam’s sin is restoring to the soul the

sanctifying grace, in which the soul is “incomplete” without, and which God looks at to see who His adopted children are.

Next fits in the views on the Atonement where for the Protestants using the imputation model need Christ to do for the

corrupt man what he cant ever do, while the Catholic infusion model needs Christ to open the floodgates of grace to flow

back into our souls to enable us to do what God requires of us.

Finally it is important to realize that when a Protestant uses the term “Justification by faith alone” it more accurately means

"Justification by imputation of grace by faith alone,” where as Catholics teach it is by infusion of grace. Again this is NOT

essentially a matter of “faith” for Protestants versus “works” for Catholics, but rather what justification means to each side.

Carlan

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