The concept of “the righteousness of God” was at the heart and soul of the Reformation. Not only, “how is God righteous?” but “how can we, sinners, be righteous before a perfectly holy God?” That’s the question Martin Luther wrestled with. It’s the question that was at the heart and soul of the Reformation, and it’s the subject I discuss in my latest post:
I’m continuing to talk about Martin Luther’s “discovery” of both “justification” and “the Theology of the Cross,” both of which emerged in his thinking at the same time, and which were inextricably related to each other. As McGrath (“Luther’s Theology of the Cross,” Oxford, UK: and Malden, MA: Blackwell Publishers, ©1985, 1990) pointed out:
There are two aspects to Luther’s discovery of ‘the righteousness of God’. The first relates to the nature of this righteousness: Luther discovered a ‘wonderful new definition of righteousness’ which stood in diametrical opposition to human understandings of iustitia. The second relates to the mode by which this righteousness comes to the individual: man cannot perform good works which are capable of earning justification on a quid pro quo basis, but he can totally abase himself, and cry out to God for grace.
This is one of those McGrath statements that has been picked out of his various works and used by Roman Catholics with some glee – recently as David Anders has McGrath lamenting “The Protestant understanding of the nature of justification thus represents a theological novum.” It is a novum because, after Augustine got it wrong, Luther was the first one to get it right. The “infallible” Roman church had gotten it wrong for a thousand years and counting.