Righteousness: Imputed, Imparted or Infused?

Loutzenhiser's picture

I. The doctrine of "imputed righteousness" teaches that God graciously charges to the account of believers in Christ the righteousness wrought by Christ. It is at length expounded in Romans 3:21-4:25. Here we are taught that the righteousness wrought by Christ during the days of His incarnation is imputed to, or charged to the account of, believers by God in justification. The justified acknowledge Christ to be not only "Jehovah Our Righteousness" (Jeremiah 23:6) – but also their only righteousness (Psalm 71:16). And they pray to be "found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith" (Philippians 3:9).

It may aid one in understanding this doctrine if he will ever bear in mind that in justification righteousness is imputed, not imparted. And justification does not make one righteous, but merely declares him to be so. And the imputation of righteousness does not change one inwardly and subjectively, this being the work of sanctification, not justification.

II. The doctrine of "imparted righteousness" teaches that God bestows righteousness to believers. Some theologians use the term imparted righteousness to identify the righteous nature imparted by God to believers when He regenerates them. They thereby become "partakers of the divine nature" (2 Peter 1:4). This "divine nature" (not God's essential nature) is the new one placed in men in regeneration, and which is ever in conflict with the old Adamic nature. It is the "seed" of God placed in man which "cannot sin" (1 John 3:9).

III. The doctrine of "infused righteousness" teaches that God justifies in accord with a righteousness merited by Christ instilled into the believer and maintained by good works. This doctrine, especially prominent in the Roman Catholic Church, accords with its doctrine of justification by works. It posits the believer receives both imputed and infused righteousness, the latter becoming his inherent righteousness, and one is justified on the basis of what he personally does with it.

A presentation of the three views of Righteousness and their supporting scriptures.

michael_legna's picture

How does this relate to the idea of once saved always saved?

Dustin said -
I'm going to break the rules here only because I don't really intent to debate anything. I just wanted to share the Orthodox perspective because I thought "y'all" might enjoy reading it.


Thanks, I have a couple of questions which you can rest assured I will not critique after you have answered them. :) I am just interested in your answers.

What happens if one does not do these works they are made capable of? Or as you put it in another place what happens if we stop responding to salvation?

In other words could you address the issue of once saved always saved and how it fits in the Orthodox perspective as you have laid it out?




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