Introduction: Professor Alister McGrath begins this book by cutting to the chase and getting right to the point, quoting men that are somewhat controversial in Reformed circles and taking these quotes at face value by examining their worth to Christendom. “Influential New Testament scholars such as William Wrede and ALbert Scweitzer argued that the origins of the concept [of justification] were polemical, relating to the early tensions between Christianity and Judaism. ” (P. 1)

“…a new issue emerging after the Second World War…The Jewish theologian Claude G. Montefiore (1858-1938) argued that rabbinic Judaism did not hold - as  Paul seemed to suggest - that Jews were self-righteous people who believed that they could earn their way to heaven. Judaism affirmed the graciousness of God, not human merit, in determining the destiny of Israel.” (P.2)

 McGrath makes it a point to start his book with the quotes above since they seem to be the most honored amongst theologians today and are a real part of the Church’s modern history.  He mentions how the men above helped spark the “new perspective of Paul.”

MacGrath states on page 4 “the Middle Ages, a period of remarkable theological creativity and systematisation.” He goes on to state that in the 17th century intellectual thought in Europe began to quetions just how reliable the systematizing of the previous centuries was.

In section 1.1 McGrath reviews the semantics of justification. Since the context of Paul the Apostle’s writings were within the heart of Judaism, and salvation itself comes out of Judaism, it seems appropriate for McGrath to thoroughly examine the Latin Vulgate in its relation to Hebrew language and thought.  On page 7 he mentions how Christian theology contains a number of important concepts originating from a Hebraic context. He therefore begin examining the word ‘righteousness’ within this context: Hebrew, Greek and Latin. Mcgrath demonstrates that the Hebrew word sedeq (righteousness) used in the OT points to a covenantal relationship between God and man. This can be said to be the Old Testament origins of the doctrine of justification.

In section 1.2 McGrath brings Paul into the picture explaining  how Paul’s language is grounded in the Old Testament and that the very word dikaioun (justification) is expressed by Paul not as a noun but as a verb. On page 23 he mentions how Paul uses the word justification with a future and a past reference (Romans 2:13; 8:33; Galatians 5:4-5), and says,

“Justification language appears in Paul with reference to both the inauguration of the life of faith, and also is final consummation. It is a complex and all-embracing notion, which anticipates the verdict of the final judgement (Romans 8:30-4), declaring in advance the verdict of ultimate acquittal. The believers present justified Christian existence is thus an anticipation of and advance participation in deliverance from the wrath to come,  and an assurance in the present of the final eschatological verdict of acquittal (Romans 5: 9-10). “

In 1.3 McGrath examines the pre-Augustinian era, and does not fail to mention that justification - in its systematic form - was “simply not a theological issue.” He mentions how the early church was not as threatened by works-based heresy but rather Gnosticism.

NOTE: This first chapter alone debunks many of the Baptistic and modern Presbyterian notions that Paul, in Galatians was teaching us that we are all natural legalists attempting to earn our salvation through the Mosaic Law. Paul was clearly working as a polemist and confronting the fact that the church was following these false teachers and doctrines found within that particular church. The heart of man is open to most any heresy, and the -works/law teaching was simply the one that they were snared by.

In 1.4 we learn about Augustine of Hippo’s understanding of justification. McGrath says that Augustine did not teach justification within a polemical context. He quotes Augustine a number of times to show how Augustine’s views really do not match those of the Reformation like many of us would like to think. On page 42 he quotes, “The one who created you without you will not justify you without you.” Augustine’s words here seem to imply more than just a forensic view of justification. It seems to imply that justification is more eschatological.  More of Augustine’s quotes regarding justification seem to show that although Augustine believed in Total Depravity, the sinner could merit but only through Christ. In other words,  Augustine believed that any good works that we do are strictly from the grace of God and not from our own self.

“When Good crowns our merits, he crowns nothing but his own gifts.” This is just one of the many quotes that McGrath has documented from Augustine. He also shows that Augustine did not believe in some sort of sinner’s prayer grace/justification but that one receives grace though baptism, if one is of the elect (p. 45).

Mcgrath demonstrates that Augustine teaches that  justification “entails a real change in a person’s being, and not merely on his or her status.” He says that it is quite clear that Augustine understands justification to include the ethical and spiritual renewal of the sinner through the internal operation of the Holy Spirit…[that Augustine understands justification as] participationally, rather than relationally.”

Powerful stuff! The next chapter is on justification and the Middle Ages.