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Distinctions between inner and outer, between status and being, run through Berkhof's treatment of justification in his systematic theology. For instance:
Justification does not, as some languages imply, "denote a change that is brought about in man" but rather means "to effect an objective relation, the state of righteousness, by a judicial sentence" (p. 511). Do we want to distinguish the being of man from his relation to God in this fashion?
"Justification takes place outside of the sinner in the tribunal of God, and does not change his inner life, though the sentence is brought home to him subjectively" (p. 513). Berkhof, as I've commented before, brings in the concept of subjective justification - the experience of joy and relief that comes with being accepted by God. That's helpful. Yet, it seems that a declaration from God that we are righteous marks a change in who we are. That may not be exactly what Berhof means by "inner life." In all likelihood, he has in mind moral character and subjective experience. But the distinction of inner and outer obscures the reality (or what I take as the reality) that God's declaration of justification has an "ontological" efficacy, since we simply are who we are in God's judgment. Or, to put it differently, status before God and our being are not separable, and I would suggest not even distinguishable.
"While [justification] has respect to the sinner, it does not change his inner life. It does not affect his condition, but his state, and in that respect differs from all the other principal parts of the order of salvation" (p. 513). Condition apparently here means "moral condition" and state means "status." The same questions above arise here, though. Another way to ask the question is: Is the "inner" or "moral" sphere distinct from one's status before God in such a way that one's status can change without any change in the "inner" sphere? What is the anthropology that's driving this distinction?
posted by Peter J. Leithart on Tuesday, April 05, 2005 at 09:20 AM
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