Imputed
righteousness is a theological concept directly related to the doctrine of
Justification. It is particularly prevalent in the Reformed tradition.
"Justification
is that step in salvation in which God declares the believer righteous.
Protestant theology has emphasized that this includes the imputation of
Christ's righteousness (crediting it to the believer's "account"),
whereas Roman Catholic theology emphasizes that God justifies in accord with an
infused righteousness merited by Christ and maintained by the believer's good
works," (Elwell Evangelical Dictionary). Imputed righteousness therefore
means that upon repentance and belief in Christ, individuals are forensically
declared righteous. This righteousness is not the believer's own, rather it is
Christ's own righteousness 'imputed' to the believer.
A
primary line of argumentation for this doctrine maintains that perfect
righteousness or holiness is necessary to be with God. All mankind "fall
short of the glory of God" (Rom 3:23) because all their 'righteousness' is
like filthy rags (Is 64:6) before the throne of God, and so all are "dead
in their trespasses and sins" (Eph 2:1), and as a result "will not
come into [God's] light for fear that their evil deeds will be revealed"
(John 3:20). All mankind is in this predicament because all are the offspring
of Adam and Eve (Rom 5) who originally sinned against God. As a result of
Adam's fall, the world was cursed and sin entered the world. But upon
confession of one's own sin and faith in Christ's death and resurrection, the
sinner is justified and counted as having the righteousness of Christ.
Although
all of Christianity would agree that Christ is the believer's chief
representative and head before the perfect holiness of God, not all would agree
that Christ's righteousness is imputed to the believer. In some circles,
imputed righteousness is referred to as positive imputation - where the
believer receives the righteousness of Christ. It stands in contrast to
negative imputation - where the sin and judgment due to the repenting sinner is
imputed to Christ. Virtually all would agree with the latter, but not all will
agree with the former. The debate turns on a number of Bible verses not the
least of which deal with what and whose righteousness was credited to Abraham
when he believed God (Genesis 15:5-6).
Imputed
righteousness is one of the classic doctrines of Protestantism and traces back
through the Reformers - chiefly John Calvin and Martin Luther. These men stood
against the Roman Catholic doctrine of infused righteousness where the
righteousness of the saints and of Christ is gradually infused to the believer
through the sacraments. For the Catholic, infused righteousness either
gradually dissipates as the believer takes part in worldly sins or is enhanced
by good works. If the believer dies without having the fullness of
righteousness, coming in part from the last rites, he or she will temporarily
spend time in purgatory until the sinful status is purged from his or her
record.
http://www.theopedia.com/Imputed_righteousness
2
Corinthians 5:17-21 The Voice
17
Therefore, if anyone is united with the Anointed One, that person is a new
creation. The old life is gone—and see—a new life has begun! 18 All of this is
a gift from our Creator God, who has pursued us and brought us into a restored
and healthy relationship with Him through the Anointed. And He has given us the
same mission, the ministry of reconciliation, to bring others back to Him. 19
It is central to our good news that God was in the Anointed making things right
between Himself and the world. This means He does not hold their sins against
them. But it also means He charges us to proclaim the message that heals and
restores our broken relationships with God and each other.
20
So we are now representatives of the Anointed One, the Liberating King; God has
given us a charge to carry through our lives—urging all people on behalf of the
Anointed to become reconciled to the Creator God. 21 He orchestrated this: the Anointed One, who had never experienced
sin, became sin for us so that in Him we might embody the very righteousness of
God.
Philippians
3:9-11 The Voice
9 When it counts, I want to be found belonging to Him, not clinging to my own
righteousness based on law, but actively relying on the faithfulness of the
Anointed One. This is true righteousness,
supplied by God, acquired by faith. 10 I want to know Him inside and out. I want to experience the power of His resurrection and join in His
suffering, shaped by His death, 11 so that I may arrive safely at the resurrection from the dead.
Galatians
2:16-21 The Voice
16
But we know that no one is made right with God by meeting the demands of the
law. It is only through the faithfulness of Jesus[c] the Anointed that
salvation is even possible. This is why we put faith in Jesus the Anointed: so
we will be put right with God. It’s His faithfulness—not works prescribed by
the law—that puts us in right standing with God because no one will be
acquitted and declared “right” for doing what the law demands. 17 Even though
we are seeking a right relationship with God through the Anointed, the fact is
we have been found out. We are sinners. But does that mean the Anointed is the
one responsible for our sins? Absolutely not! 18 If I reconstruct something I
have worked so hard to destroy, then I prove myself a sinner.
19
The law has provided the means to end my dependence on it for righteousness,
and so I died to the law. Now I have found the freedom to truly live for God.
20 I have been crucified with the Anointed One—I am no longer alive—but the
Anointed is living in me; and whatever life I have left in this failing body I live
by the faithfulness of God’s Son, the One who loves me and gave His body on the
cross for me. 21 I can’t dismiss God’s grace, and I won’t. If being right with
God depends on how we measure up to the law, then the Anointed’s sacrifice on the cross was the most tragic
waste in all of history!
