By Faith, Not By Sight by Richard B. Gaffin Jr.

By Faith, Not By Sight: Paul and the Order of Salvation,

 by Richard B. Gaffin Jr., Paternoster, 2006, 114pp.

When Adrian Sargent dropped me an e-mail and kindly asked if I would like to avail myself of his spare copy of this book, I didn't keep him waiting too long before saying, "Yes please". Richard Gaffin is one of my favourite Reformed systematic theologians. This is especially the case because he is a fine Bible exegete and his theological work is enriched by careful attention to the biblical text. The theologian is particularly insightful in his handling of the writings of the apostle Paul. Gaffin is no "machine Dogmatician" who is simply  content to churn out unreconstructed dollops of Reformed theology. Indeed he is willing to challenge and reform Reformed theology in the light of what he has discovered in God's Word.

This current work is concerned with Paul's ordo salutis, or the apostle's teaching on the order of salvation. Consideration of the ordo salutis is one of the staples of Reformed systematic theology. But what that usually means is discussion of the logical ordering of the different aspects of salvation. Salvation is like a "golden chain" with one link in the redemptive process leading inevitably to another. Thus it is held that regeneration logically precedes faith and it is on believing in Christ that the sinner lays hold in justifying grace and so on. This is all well and good, but the impression can be left that salvation is received in well ordered, yet discrete bits and pieces.

While Paul sketches out something like a traditional ordo salutis in Romans 8:30, the ordo in this sense is not the organising principle of his theology of salvation. The apostle is far more interested in the  historia salutis, that is in salvation accomplished by the death and resurrection of Christ. On the basis of 1 Corinthians 15:3-4 and other related texts, Gaffin agues that the central feature of Paul's theology is that Christ died for our sins and was raised from the dead. Salvation is received not in discrete bits and pieces, but whole and entire on the believer's union with Christ crucified and risen. This is the organising principle of Paul's concept of salvation,

"The central soteriological reality is union with the exalted Christ by Spirit-created faith. That is the nub, the essence of the way or order of salvation for Paul. The center of Paul's soteriology, at the center of his theology as a whole, then, is neither justification by faith nor sanctification, neither the imputation of Christ's righteousness nor the renewing work of the Spirit."  (P. 43).

The standard  ordo salutis approach as found in Reformed systematics can sometimes fail to give union with Christ central place in the application of salvation. While the importance of the union is not denied, it is often discussed simply as one feature of the salvation process alongside effectual calling, justification and sanctification. See Robert Reymond's treatment of the application of redemption, p. 703-801, A New Systematic Theology of the Christian Faith, 1998 Thomas Nelson.  A glance at the contents page, noting the place of union with Christ in his discussion bears out my point. However, for Paul union with Christ is not simply an aspect of salvation, it is the determining factor.

Also it is perhaps the case that not enough attention is given to the eschatological structure of Paul's soteriology in traditional Reformed theology. Gaffin  offers a welcome corrective on this point, devoting chapters 3 and 4 of the book to a consideration of The Order of Salvation and Eschatology. Attention is given to being raised with Christ as the transformative factor in the Christian life. Drawing upon Paul's teaching in 2 Corinthians 4:16, Gaffin makes a distinction between the believer's present resurrection in the "inner man" and the future bodily resurrection of the "outer man" at the parousia. For now we "walk by faith, not by sight" (2 Corinthians 5:7). In the present we have been raised with Christ "by faith". Our being rasied with him will be made visible, "by sight" at the resurrection when the body will be raised incorruptible at the return of the Lord Jesus. Being raised with Christ is the great dynamic indicative that enables the Christian to enact the imperatives of the gospel. This is of the essence of the New Testament's teaching on the life of holiness. It is not about legalistically following a set of rules, but living obediently as whose who are dead to sin, but alive to God in Christ Jesus our Lord (Romans 6:12-13).

Gaffin also discusses eschatology and justification. Over and against N. T. Wright and other advocates of the "New Perspective on Paul", the theologian does not think that justification is primarily concerned with the issue of who is a member of the church. He insists that justification is a forensic declaration that the believer is righteous in Christ. Justification thus defined makes the gospel good news for guilty sinners. Paul emphasises that the Christian was justified on believing in Christ.  Justification is therefore an event in the believer's past. We have been justified by faith (Romans 5:1). But the apostle also teaches that there will be a future justification for believers (Romans 2:13, Galatians 5:5). Future justification will be "according to works", but this does not compromise "justification by faith alone". The believer's past justification will not be imperilled by the future justification. N. T. Wright argues that future justification will be on the basis of a lifetime of faithfulness of God (see p. 98). But works will not be the basis of the believer's future justification. Paul does not teach a future justification "by works", but "according to works". The distinction is an important one. The Christian is both transformed and justified on his or her union with Christ. Those who are truly justified by faith alone have also died to sin and been raised to a new life of holiness in Christ. Works are therefore the evidence that a person has been justified on being united to Christ by faith. The faith that alone justified does not remain alone. Faith works by love (Galatians 5:6). Where love and good works are absent, there is no evidence that a person has been savingly united to Christ and justified by faith. The prospect of future justification "according to works" is thus an incentive to for believers to demonstrate the reality of their faith by their works. And so the apparent concflict between Paul and James  (Romans 4:5/James 2:24) is resolved.

Drawing once more on 2 Corinthians 5:7, Gaffin observes that in the present the believer has been justified by faith, but in the future our justification will be visible for all to see. As Christ's resurrection from the dead was his justification (1 Timothy 3:16), so our future justification will involve the resurrection of the body (Romans 4:25). Having been justified by faith in the "inner man" we shall be openly justified in resurrection glory.

I welcome Richard Gaffin's brief, yet immensely rewarding and insightful study of Pauline soteriology. His work provides something of a corrective to the standard works of Reformed theology. The theologian also makes some salient points on the New Perspective on Paul. Gaffin is surely right to identify union with Christ as the key to understanding Paul's order of salvation. Christ in us and Christ for us is the essence of the gospel. Thanks, Adrian for the free copy!

And the mystery theologian is...

It was Richard Gaffin who said,

"The central soteriological reality is union with the exalted Christ by Spirit-created faith. That is the nub, the essence of the way or order of salvation for Paul. The center of Paul's soteriology, at the center of his theology as a whole, then, is neither justification by faith nor sanctification, neither the imputation of Christ's righteousness nor the renewing work of the Spirit."

By Faith, Not By Sight: Paul and the Order of Salvation, Paternoster, 2006, p. 43.

Gary Benfold was the first to give the correct answer to Name that theologian #3. However, in a dramatic twist Gary disqualified himself from the competition and deleted his comment on the grounds that he knew the answer rather than simply having a guess. Very honest of him I'm sure, but it isn't cheating to actually know the answer. So, I pronounce the learned Gary Benfold winner of Name that theologian #3, with Martin Downes and Mantovani close runners up.

Richard Gaffin Study Day: The Resurrection in the Theology of Paul

Session 3: The Resurrection in the Theology of Paul: An Overview

Introduction

Paul's "theology" is God's word: 1 Thess 2:13, and is to be received as such. The centre of Paul's gospel is Christ's death and resurrection: e.g., 1 Cor 15:3-4. The death and resurrection of Christ are mutually dependent in the salvation of sinners. The cross only saves because Jesus is risen. He was raised from the dead because he died on the cross for our sins, Romans 4:25.

The resurrection of Jesus has been the subject of relative neglect in Reformation theology. In general the church in the west has tended to think of salvation in terms of being saved from the guilt of sin. Hence the overwhelming emphasis on the cross at the expense of the resurrection. Often the bodily resurrection of Jesus is only mentioned in the context of an evidentialist defence of the facts. But Paul's focus is on the soteriological significance of the resurrection. It was good to hear Gaffin make this point as I've long felt this to be the case.

1. The unity between the resurrection of Christ and the resurrection of believers

1 Cor 15:20: Christ the "firstfruits". The firstfruits were offered to God as a part of the whole harvest. The resurrection is one great event in two episodes. Christ the "firstfruits" guarantees the ingathering of the whole resurrection harvest.

1 Cor 15:12-19 stresses the inseparable bond between Christ and the resurrection of his people.

Col 1 : 18: Christ the "firstborn". He is supreme over death and able to save his people from the power of the grave.

2. The believer's resurrection as a present reality

In Eph 2:1-3 those who are dead in sin "walk according to the course of this world". In Eph 2:10, believers walk in good works. What makes the difference? They have been raised with Christ, Eph 2:5-6: the new "walk" (Col 2:12-13; 3:1; Rom 6:1ff.; Gal 2:20)

3. Summary

There are three factors in Paul's theology of the resurrection. 1) The resurrection of Christ. 2) The present resurrection of the believer's "inner self". 3) The future resurrection of believers.

The distinction between "inner self" and "outer self " is made on the basis of 2 Cor 4: 16. Better than talking about a present "spiritual" resurrection and a future "bodily" resurrection. As for Paul, "spiritual" means of the Holy Spirit, not immaterial, 1 Cor 15:44. The believer will never be more resurrected that he already is in the core of his being.

4. Conclusions and expansions

a) The resurrection and Christ

It is significant primarily for his humanity, not his deity, "by man" (1 Cor 15:21); "the last Adam," "the second man" (1 Cor 15:45, 47)

In Paul's teaching Christ was "raised," not "rose". He is the passive object of God's resurrection power. A different emphasis is found in John 2:19-22 & 10:17-18. In Paul the resurrection is not so much a proof of Christ's deity as the vindication of the incarnate Son who suffered and died for sinners.

The Holy Spirit: At his resurrection Jesus became "the life-giving Spirit" 1 Cor 15:45. This is Paul's commentary on Pentecost cf. 2 Cor 3: 17 & Rom 1 :3-4.

b) The resurrection, the Holy Spirit and the Christian

- (the future) 1 Cor 15:44: the "spiritual" body
- (the present) the Christian life: Rom 8:9-11; Phil 1 :6

c) The resurrection and the creation: Rom 8:19-23

In discussion we reflected on the way in which the resurrection of Christ tends to be neglected in Reformed systematic theology. In the traditional schema, discussion of the atonement is followed immediately by treatment of the application of redemption as if we could be saved by a dead Christ (see here). Also the believer's present "inner" resurrection is not often emphasised because of the focus on the ordo salutis. It would be better if the organising principle of Reformed soteriology was union with Christ. Only in that context should the ordo be discussed - as per Calvin in the Institutes. It is worthwhile noting that the final chapter of Book III of the Institutes is devoted to the resurrection of the body - Christ's and ours (see here).

In these notes I've only put a little meat on the bones of what Gaffin had to say at the Pastors' Forum. For more see his excellent Resurrection and Redemption: A Study in Paul's Soteriology, (P&R). It was a real privilege to listen to Gaffin's lectures. His careful attention to Scripture and exegetical rigor in the mold of John Murray make him an exemplary theologian and teacher. He doesn't simply regurgitate great dollops of Reformed theology, he is a truly biblical systematic theologian.

Richard Gaffin Study Day: Christ in the Old Testament

Session 2: Biblical Theology and Hermeneutics Interpreting the New Testament in the Light of the Old Testament: Christ in the Old Testament

Luke 24 Christ in the Old Testament
44 Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." 45 Then he opened their minds to understand the Scriptures, 46 and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.

25 And he said to them, "0 foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?" 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

Does the Old Testament reveal Christ? Some conservative scholars (like Peter Enns, see here?) believe that Christ cannot be directly found in the Old Testament. When New Testament writers interpreted the Old Testament with reference to Christ they were finding things in the text that were alien to the original meaning. Jesus' teaching here in Luke 24 calls that view into question. He taught that the Old Testament was about him.

The setting for Luke 24:44-49 is that in his resurrection body, Jesus has entered his state of exaltation, but he has not yet gone to the place of exaltation - at the right hand of the Father. What we have here in these verses is typical of Jesus' teaching during the 40 days between his resurrection and the ascension. This is an an extremely succinct account of that happened further. The vantage point in the passage is that of the resurrected Jesus. He is the same Jesus who was crucified, but he is different. Note, "These are my words that I spoke to you while I was still with you" (vs. 44). Jesus is no longer with his followers in the same way as prior to his resurrection.

This is a time of teaching, verses 44-47. In his teaching Jesus recapitulates what he said to his followers while he was still with them, vs. 44. In that period the focus of Jesus' teaching was the Gospel of the kingdom. Now Jesus shows that his message was the substance of the Old Testament, "that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." (vs. 44).

What is the scope/circumference of the teaching? Jesus said, "everything written about me in the Law of Moses and the Prophets and the Psalms". This is further unpacked in - verses 44-45. See also what Jesus said earlier to the disciples on the road to Emmaus, - "27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. " (v. 27) .

Does this mean that Jesus was speaking of all the things in the Old Testament than concerned him in the sense of a narrow range of directly prophetic material? Or did he mean that all things in the Old Testament had to do with him without exception? Gaffin opted for the second option. The whole of the Old Testament scriptures are ultimately about Jesus. In the words of the Westminster Confession of Faith, Christ is "the consent of all the parts [of the OT], the scope of the whole" (WCF 1 :5).

Verses 46-47 provide the focus/centre of the teaching, "it is written": Christ's death and resurrection (messianic suffering and glory) and world­ wide gospel preaching. This is what the Old Testament is all about: "Everything about me": Jesus' death and resurrection and the gathering of the church as a people who repented from sin on believing the gospel. In the Old Testament you cannot have Christ without his church. No promise was made to Israel that was not fulfilled through the death and resurrection of Jesus. Where is this teaching found in the Old Testament? Not in one single verse, but in the whole as Christ is "the consent of all the parts, the scope of the whole". The Old Testament without remainder is anticipatory and prophetic of Christ. He is inherent in the original meaning of the Old Testament. The Old Testament is to be understood in its redemptive-historical sense. Jesus is central to the revelation of the triumph of God in Scripture from Genesis 3:15 onwards.

Other passages in the New Testament back up this view. We have the apostolic preaching in Acts 3:18, 24 & 26:22-23.

Also 1 Peter 1:10-12

1. Salvation in Christ is the preoccupation of Old Testament revelation.

2. The prophetic message is unified by the one Spirit speaking through each of them.

3. The focus of the prophets is on the suffering and glory of Christ, vs. 11.

4. The Old Testament witness in its intention and focus was written for the new testament people of God, vs. 12. The Old Testament with its focus on Christ is for us.

Christ in the Old Testament - two extremes to be avoided.

Is Christ in every sentence of the Old Testament? Yes and no. It is wrong to restrict references to Christ to scriptures that are clearly messianic, like Psalm 16 or Isaiah 53. It is all about Jesus. But this does not mean that we have to go searching for hidden allegorical meanings that point to Jesus in every verse. It is not like the "Find Wally" books for children ("Find Waldo" US). But every Old Testament passage is about Christ when understood in a redemptive-historical context - covenant, kingdom etc. The tragic story of the decline and fall of Israel reveals that Jesus meets Israel's need. The Old Testament people of God were saved by believing in what Christ would do for them. The New Testament people of God are saved by believing in what Christ has done for us. But it is the same Christ who saves under both covenants. The Old Testement from beginning to end is about Jesus, John 5:46.

Richard Gaffin Study Day: Biblical and Systematic Theology

I was really looking forward to hearing Gaffin at the Pastors' Forum, having appreciated his writings, especially the seminal Resurrection and Redemption, (P&R). It was well worth the trip across the Severn Bridge to Maesycwmmer to listen to the veteran WTS theologian. Here are some sketchy notes together with some thoughs of my own on what he had to say in the first session.

Session 1: Biblical Theology and Systematic Theology

I. What is Biblical Theology?

All revelation is divine self-revelation. Revelation falls into two categories, general revelation in creation and providence and special revelation. Special revelation is a redemptive-historical process. It includes verbal and nonverbal or deed revelation. Scripture is God's word: the record of redemption history. The focus of the written word on is on God's mighty acts, narrating and explaining what the Lord has done. Now that the work of redemption has been accomplished, biblical revelation has ceased. That does not mean that God no longer reveals himself to us. He speaks through his living and active word, the Bible.

"Biblical Theology" gives careful, methodical attention to the actual history of redemptive revelation. Its focus is the history of special revelation.

While it is true that Geerhardus Vos is the father of Reformed Biblical Theology, the church throughout its history has been aware of the historical character of biblical revelation. Calvin was especially sensitive to redemptive-historical concerns.

II. What is Systematic Theology?

Systematic Theology is topical in its nature nature, paying attention to different subjects in the biblical account of the history of redemption such as the doctrine of God and salvation. It treats Scripture as a completed and unified whole, asking, "What does the whole Bible say about this topic?" It is systematic not because the biblical data in its raw state is disorganised and therefore needs to be set out in a more orderly fashion. (A slight dig at Charles Hodge). Systematic theology proceeds on the assumption that underlying the diverse voices of Scripture there is a redemptive-historical unity and systemic harmony of truth, a "pattern of sound words", 2 Timothy 2:13. Systematics is not about erecting abstract systems unrelated to the biblical text. It must proceed from sound biblical-theological exegesis.

There is the biblical warrant for systematic theology in Scriptures such as Hebrews 1 :1-2. This text tells us 1) Biblical revelation is historical, God spoke "at various times". 2) In biblical revelation there is diversity in unity. Diversity: God spoke "in various ways". Unity "God spoke". 3) Christ is the end point of redemptive history and the manifestation of God's eschatological purpose, "in these last days [God] has spoken to us by his Son".

III. The relationship between Biblical Theology and Systematic Theology

Biblical theology is the historical and systematic theology is topical. Thesis: "Biblical Theology the indispensable servant of Systematic Theology". This is the case because biblical theology enables systematics to treat the topics of Scriptural revelation with an appropriate feel for the redemptive-historical nature of the Bible. Texts should not be isolated from their biblical-theological context. Gaffin's emphasis is helpful because systematics often fails when it comes to biblical exegesis. In some forms systematic theology can seem little more than a dollop of Reformed doctrine followed by string of proof texts - see John Murray on this deplorable tendency here. Biblical theology follows the plot-line of God's self-revelation in Scripture. Systematic theology is about plot analysis, analysing the roles of the different actors and events in the great drama of redemption. With Gaffin speaking of theology in terms of and drama, I would have liked to have asked him what he makes of Kevin Vanhoozer's theodramatic proposals (see here), but didn't get the chance. Ah well.

Preachers need a good grasp of systematic theology that is informed by the fruits of biblical theology to given us a Scripturally enriched vision of the whole counsel of God. Biblical theology will give us a sense of Bible's redemptive-historical flow and make us sensitive to the distinctive contribution of diverse voices of Scripture. Systematic theology helps us to see how biblical truth hangs together to form a coherent and harmonious whole, a "form of sound words".

Reports on sessions 2 & 3 on 'Christ in the Old Testament' and 'The Resurrection in the Theology of Paul' to follow.

Richard Gaffin at the Pastors' Forum

The next Pastors' Forum Study Day is coming up this Thursday, 5th November. The speaker will be Rev. Prof. Richard B. Gaffin Jr. (Professor of Biblical and Systematic Theology, Westminster Theological Seminary, Philadelphia). I've long admired Gaffin's work, especially in the fields of union with Christ and the resurrection of the body, and the relationship between biblical and systematic theology.

Here's the programme for the day:

09.30 Registration & Refreshments
10.00 Welcome, Introductions and Devotions.
10.15 Richard Gaffin - "What is Biblical Theology & how is it related to Systematic Theology?"
11.00 Coffee
11.20 Richard Gaffin - "How to interpret and preach the OT in the light of the NT"
13.00 Lunch
14.00 Richard Gaffin - "The resurrection in Paul."
15.40 Close.

God's Word In Servant Form by Richard B. Gaffin Jr.

God's Word In Servant-Form:
Abraham Kuyper and Herman Bavinck on the Doctrine of Scripture,
by Richard B. Gaffin Jr., Reformed Academic Press, 2008, 107pp.

In his The Divine Spiration of Scripture [reviewed here], A.T.B. McGowan's proposes that evangelicals should abandon the doctrine of biblical inerrancy in favour of a reconfigured notion of the infallibility of Scripture. He puts the emphasis on God speaking infallibly through Scripture rather than on the inerrant properties of the biblical text. In doing so, McGowan claims that he is following the precedent of Dutch Reformed theologians Abraham Kuyper and Herman Bavinck. According to him, Kuyper and Bavinck eschewed biblical inerrancy as advocated by Princeton divines B. B. Warfield and A. A. Hodge and instead opted for a 'high' view of Scripture as God's infallible Word that did not entail a commitment to an errorless Bible. Gaffin is not responding directly to McGowan's thesis in this little volume. His interlocutors are Jack Rogers and Donald McKim, who argued that biblical inerrancy is a regrettable a deviation from the mainstream Christian view of the Bible. They too sought to drive a wedge between the Dutch theologians and Princeton.

Gaffin pays careful attention to the works of Kuyper and Bavinck and demonstrates convincingly that they held that the Bible is both infallible and without error. Considering that McGowan goes out of his way to identify with the views of these men, it is passing strange that he explicitly rejects one of their controlling perspectives on the Bible. He critiques the incarnational model of Scripture (p. 119-121), which is based on the analogy between the divine/human union in the Person of Christ and the Bible as God's Word through human beings. He suggests that Bavinck shares his misgivings. But this is not necessarily the case. As Gaffin shows, both Kuyper and Bavinck model biblical inspiration on the incarnation of the the divine Logos. Kuyper wrote,

"As the Logos has not appeared in the form of glory but in the form of a servant, joining Himself to the reality of our nature as this had come to be through the results of sin, so also for the revelation of His Logos, God the Lord accepts our consciousness, our human life as it is... As a product of writing, the Holy Scripture, too, bears on its forehead the mark of the form of a servant." (p. 7 & 8).

As Christ's human nature, even in servant form was without sin, so argued Kuyper, Scripture as God's Word through human beings is without error. Now the Dutch theologian did not believe that the Bible is scientifically accurate. He acknowledged that the Scripture is often 'impressionistic' rather than pedantically precise. But he said that the 'graphic inspiration' of Scripture aims at "the removal of every error which threatened to creep into any writing through inadvertence and malicious intent". (p. 29 & 30).

Similarly Bavinck's doctrine of Scripture draws heavily on the enfleshment of the divine Word,

"And in order to reach that goal [that God will be all in all] the word of revelation passes over into Scripture. Thus, Scripture, too, is means and instrument, not a goal. It flows out of the incarnation of God in Christ; it is in a certain sense the continuation of the incarnation, the way along which Christ dwells in his church... Scripture is the servant-from of revelation." (p. 56).

Bavinck did not use the language of biblical inerrancy and he was careful to stress the humanness of Scripture. But he held that the Bible both in form and content is the very Word of God. Rather than distancing himself from the inerrantist doctrine of Hodge and Warfield, Bavinck commends them as men who held to the historic Christian teaching on the inspiration and authority of Scripture (p. 69).

Richard Gaffin's work seriously calls into question important aspects of the Rogers and McKim thesis. By implication he has also shattered the central plank in the argument advanced by A. T. B. McGowan in The Divine Spiration of Scripture, that like him Kuyper and Bavinck rejected biblical inerrancy in favour of a looser category of infallibility. But readers will find much more here than polemics. In setting forth the mature teachings of Kuyper and Bavinck, Gaffin has opened up a rich vein of constructive theological reflection on the nature of Scripture as God's theanthropic Word in servant-form.

Order info:

After trying unsuccessfully to get hold of this book in the UK, I ordered my copy from Solid Ground Christian Books in the USA. To save p&p, group with another slim volume like The Humanness of John Calvin, by Richard Stauffer, Solid Ground Christian Books, 2008. Together they cost $24.75 or approx £12.40 inc. p&p. Solid Ground also do a very good deal on the complete set of Bavinck's Reformed Dogmatics - I obtained my set from them.

Alien?

It has become fashionable to question the traditional Protestant teaching on the imputation of the 'alien' righteousness of Christ to the believer. Richard Gaffin recently wrote that,

"righteousness, as imputed, is, in an absolutely critical sense, anything but 'alien'. Here imputation, realised in union with Christ, results in a 'fellowship of righteousness' [Calvin's words]. It is an imputed righteousness, which does not, indeed cannot, exist apart from that union. Why? Because it is not an abstract entity but his righteousness that is imputed to me, reckoned as mine." (Always Reforming, editor A. T. B. McGowan, IVP, 2006, p. 286).

I found myself nodding in agreement when I first read that statement. It is certainly true that Christ's righteousness has become ours because of our union with him. He is "THE LORD OUR RIGHTEOUSNESS." (Jeremiah 23:6). So far, so good.

But reading John Webster's Holiness gave me pause for thought. Webster insists that the holiness of the church and the individual believer is an alien holiness. Now, Protestant theology has long held to the alien nature of justifying righteousness. This safeguards the gracious character of justification. We are justified by Christ's righteousness, not by any works of our own. But Webster insists that holiness too is 'alien' partly because he wants to distance himself from social trinitarianism. That school of thought tends to overemphasise the Church's participation in the life of the Trinity. The distinction between God's intertrinitarian fellowship and the Church can therefore become dangerously blurred. This is what leads Webster to posit that the Church's holiness is in fact an alien holiness. Her holiness is the gift of God's electing grace, effected by the cleansing power of Christ's blood, created and sustained by the sanctifying work of the Spirit.

"The Church's holiness is therefore an alien sanctity. Because the Church is holy by grace, and because grace is a movement of relation and not a mere handing over of a commodity, then in the case of the Church the attribution of holiness is not a matter of straightforward ascription of a property. God's holiness is proper to him; indeed, it is him, for he is originally holy. The holiness of the Church by contrast, is not a natural or cultural condition. As with all the predicates of the Church, the Church is what it is spiritually, that is, by virtue of the presence and action of the triune God. (Holiness, John Webster, 2003, SCM Press, p. 62-63).

This stress on the alienness of the Church's sanctification reminds us that holiness cannot be possessed or domesticated by the Church. She is holy by virtue of the gracious activity of God.

So, maybe there is some value in retaining the notion of alienness. Yes, we are united to Christ so what is his has become ours. We are righteous and holy in him. But our union with him is not ontological, it is soteriological. The distinction between the believer and Christ remains intact. It is his righteousness and blood alone that saves, apart from anything that we have done. In this sense, righteousness and holiness are properly alien to us. They certainly lie outside of us until we are united to Christ by faith. I am not suggesting for a moment that Gaffin's construction would deny this last point. He emphasises that it is Christ's righteousness as imputed that is not alien to the believer. But even when Christ's righteousness is imputed to us, we are accounted righteous in him and because of him not for anything in us. The older language of alienness reminds us that both righteousness and holiness are gifts of grace, not achievements of the believer.