The Rise of Moralism (v4)

As a student of soteriology (the doctrine of salvation), I'm constantly on the watch for books on the subject of justification, and the relationship between faith and works.

For the benefit of others who are attracted to this subject, I recommend:

C. Fitzsimons Allison, The Rise of Moralism -- The Proclamation of the Gospel from Hooker to Baxter, Regent College Publishing, 2003 (originally 1966).

In this interesting history Allison details the gradual evolution of teaching in the Church of England of the late 16th and 17th centuries, as certain influential bishops "moderated" the Reformational doctrine of total depravity and imputation, and removed the basis and sense of need for justification by faith alone -- and sometimes even denied this doctrine. 

The motivation behind this doctrinal evolution was to improve the morality of Christians, who, they felt, were hiding behind "justification by faith alone" in order to avoid true repentance.  The answer, as these bishops saw it, was to tilt their public doctrine in the direction of the demand for obedience, and to connect Christian assurance (and even justification) to obedience, at the expense of speaking freely about "free grace."

Allison argues strongly for the Reformational emphasis on justification by faith alone, since he sees that the Scripture and Christian experience support the need for spiritual freedom, doctrinally and pastorally.

Theologians who read this book will be interested in how Allison uses the scholastic (Aristotelian) descriptions of the various modes of causation, in order to describe the real difference between Trent and the Reformation.  This is something you may not have seen described exactly this way before.  I have not fully penetrated the depths of Allison's argument, but I'm reasonably certain that he is right.  The argument between the Reformation and Trent is an argument about how to order and label the causes of justification.  It is not an argument over the list of causes.  The list enumerated by the two sides is the same.  The doctrinal difference lies in how the causes imply and affect one another.

Allison's observation is that Reformation and Rome (Bellarmine) agree that the difference (on the doctrine of justification) lies only in the identification of the formal cause.  For the Reformation the formal cause of justification is the imputation of the righteousness of Christ to sinners through faith, which is trust in Christ clothed in the gospel, and apart from their works.  This, in turn, by their union with Christ, must and does eventuate in evangelical obedience.  For Rome, the formal cause of justification is the sinner's own faith and evangelical obedience, or actual covenantal righteousness, which is in him by grace.  Both sides thus grant the need for faith and evangelical obedience, or covenantal righteousness, but in different ways.

For the Reformation:

grace -> faith

faith  -> union with Christ

union with Christ -> justification now, evangelical obedience begins

This is also the order of the Reformation preaching of this doctrine.  Christian assurance of salvation can be given, subject only to perseverance in faith.

For Rome:

grace -> faith and evangelical obedience
faith and evangelical obedience, if present -> final justification

This is also the order of the Roman preaching of this doctrine.  Christian assurance of salvation cannot be given, because no one knows whether his faith and evangelical obedience have "kept covenant" until the final judgment.

This book is likely to be helpful for those who may be struggling with understanding the relationship between faith and works for any reason -- especially those with doctrinal questions whether the Reformation doctrine of justification is exactly right or not.

My comments

Properly describing the relationship between faith and works remains something hard for men.  This subject, which also involves the vital doctrine of Christian assurance, remains a perennial subject of investigation. Luther was certain that after his day, the doctrine of free justification would again be eclipsed.  He was right.  However, it has never been eclipsed throughout the whole church as badly as it seems to have been within the pre-Reformation medieval inheritance.

I think that the reason that Luther's dictum (that justification by faith alone is the mark of a standing or falling church) is accurate and true is that this doctrine is a sentinel which describes the spiritual health of the church.  Justification by faith alone is only understood by those who take their morality seriously, who truly mourn over their sins, and who, filled with gratitude, pant to receive this free salvation as a gift. 

The "New Perspective on Paul"

The material which originally appeared here concerning relevance to the "New Perspective on Paul" has been expanded and put into a new post, which may be found here:

http://christocentry.blogspot.com/2010/07/neonomianism-and-new-perspective-on.html