Does Justification Sola Fide Need an Upgrade? (Delivered from the Elements Review, Pt. III)

In this third installment of my review, I want to turn to consider what is, perhaps more than anything else, at the heart of Leithart’s argument in this remarkable book: his notion of the “deliverdict.” In the last installment of this review (and see here for the opening summary), I argued that in places, Leithart’s commitment to offering an essentially new (or at least long-forgotten) way of talking about Christ’s saving work led him at times to claim to be saying something new when he wasn’t really, lapsing into imprecision at key points where the traditional formulations are really quite clear and perhaps not in great need of being improved upon. So it is also here in his discussion of the meaning of justification.

Now many Protestants, rightly or wrongly (and I am inclined to think rightly), can get awfully nervous when it comes to tinkering with the material principle of the Reformation, justification sola fide. Thus you would think that if what you had to say on the topic was in fact substantially in continuity with Reformational doctrine, that you would be at pains to emphasize that fact, and to present your position where possible in traditional terms. This is particularly the case in a day and age when many Protestants, unschooled in and insecure about the basic principles of their Protestant heritage, are tempted to jump ship to unreformed traditions in response to polemics which caricature key Protestant teachings (particularly justification by faith). So I find it surprising and concerning that Leithart at many points seems to do the opposite, seeking to unnecessarily accentuate differences between his own views and those of the Reformers, and to blur rather than clarify traditional Protestant doctrine.

Indeed, for those who want to cut to the chase (for this will, I am afraid, be a very long post, given the need for some quite long quotations to accurately state Leithart’s argument and illustrate its discontinuities with the tradition), I will state up front what I will argue in this post. Read More


The Search for Authority and the Fear of Difference

A few weeks ago, a friend told me about a guy who, after years of devoted membership (and various forms of leadership) in Reformed churches, had decided to convert to Eastern Orthodoxy.  Not so much because of any deep-seated disillusionment with Reformed theology, or an intellectual decision that Orthodox doctrine on disputed points was more compelling, nor because of the frequently-cited “aesthetic appeal” of its liturgy, icons, etc.; to be sure, that was a factor, but could hardly be the decisive one for someone deeply-rooted in the Reformed faith.  Rather, it was because “he needed someone to submit to”; he was tired of the burden of always making up his own mind about everything, of the Protestant “heretical imperative” (to use Peter Berger’s term) that drove everyone to define themselves over against everyone else, and to elevate private judgment above all else.  Time to put an end to such individualistic arrogance, he reasoned, and submit my judgment to something higher, older, and more authoritative—rather than “let go and let God…” it was a matter of “let go and let the bishop…”  At least, such was the story. Read More