I’ve read in a few different places that people claim the Vulgate mistranslates the term justification which resulted in the Catholic view of infused righteousness verse the supposed “true” translation which sets the stage for the Protestant view of justification. I was just wondering if anyone had heard of this before and had and a response.
I have heard of that and it was in the article you cited. I found a response to it in the book “Not by faith alone” Robert Sungenis…
“McGrath’s linguistic analysis and conclusion appear to read into history what his theology dictates. Despite the anomalies that always occur in translating a word from one language to another, it is a matter of certain faith that inspired Scripture, which translates Hebrew text into Greek text, cannot err, and does not envision the problem McGrath proposes. First, without reservation, the New Testament authors use the *dikaioo *cognates to translate the Hebrew Septuagint cognates. These translations occur in many non-justifyication contexts (i.e., “non-imputation” contexts). For example, in 2 Cor. 9:9 Paul cites a quotation from Psalm 112:9 and uses the Greek dikaiosome to translate the Hebrew faminine noun tsadaqah—(hich the LXX also translates as dikaiosune). The context of 2 Cor 9:9-10 concerns liberal giving, both of God and men, to those in need. Thus, contrary to McGrath’s thesis, dikaiosune is understood as that which is
inherent within both God and man due to the good they have done. Similarly, Hebrews 1:9 uses dikaiosune to translate the Hebrew male noun tsadaq in Psalm 45:7 (of which the LXX uses dikaiosune) and speaks of the inherent righteousness of Christ. (The relevance of the LXX may be even more significant here since Hebrews 1:6 is quoted by Paul directly from the LXX). In addition, 1 Peter 3:12 regards righteous individuals as inherently righteous, for it is they who “turn from evil and do good” and “seek peace and pursue it.” Similarly, Hebrews 11:7 uses dikaiosune to describe the righteousness of Noah, translating the Hebrew adjective tsadeek in Genesis 7:1 which refers to God seeing Noah as inherently righteous for his goodness in the midst of the wicked people of his day.
We should also add that Scripture does not support McGrath’s assessment of the Greek word
axioo to refer only to the estimation of an individual rather than his merit (which he distiguishes from the Latin notion of merit that gives the individual the “right” of the third party estimation, i.e., because he is deserving of it). The New Testament uses axioo not only in considering someone worthy but also in recognizing someone worthy because he is
actually worthy. For example, Hebrews 3:3 uses axioo in reference to Christ’s worthiness: “Jesus has been counted worthy of greater honor than Moses…” This is a common usage of axioo and its cognates in the New Testament (cf., 1 Thes 1:11; 1 Tim 5:17; Col 1:10; et al).” (Not by faith alone, Queenship publishing,Sungenis page 61,1996)
