IS R. C. SPROUL WRONG ABOUT MARTIN LUTHER? AN ANALYSIS OF R. C. SPROUL'S FAITH ALONE: THE EVANGELICAL DOCTRINE OF JUSTIFICATION WITH RESPECT TO AUGUSTINE, LUTHER, CALVIN, AND CATHOLIC LUTHER SCHOLARSHIP1

Journal of the Evangelical Theological Society, Mar 2004 by Heckel, Matthew C

Though Augustine insisted that merit is God's gift to the sinner, his doctrine is a merit system nonetheless and should be distinguished from the Reformation denial of merit. The concept of human merit as the basis of justification is assumed and goes largely unchallenged in the Western theological tradition until Luther.45 The development of a "merit-through-grace" (meritum ex gratia) doctrine in the West has been ascribed to theologians like Tertullian, who said, "The good deed puts God in debit," but the real culprit may be the Latin language itself.46 There are two Latin words which figured decisively in Western theology, the one being meritum and the other iustificare.

Luther came to the conclusion that human works were too unsure a foundation and could never quiet the troubled conscience.52 Augustine, on the other hand, emphasized that Christian works were wrought by the Holy Spirit and, as such, could be designated as the meritorious basis of justification.53 For Luther, faith receives righteousness in Christ, and the sinner becomes just in a single act. Augustine expressed justification in terms of an inner, progressive transformation, a making righteous, and did not speak of the merits of Christ.54 Thus, John Burnaby comments that Augustine's doctrine is "far from being a disguised equivalent of the Lutheran denial of human merit."55 Moreover,

Fresh accents in the Reformation understanding of justification as by faith alone (sola fide), not simply grace alone (sola gratia), fundamentally challenged Augustine's transformationist thinking. The Reformation wanted to restore Augustinian emphases on sin and grace. With its stress on faith, however, it also went beyond these emphases and conceptualized salvation in a new way.56

A common, central concern for both Augustine and Luther was the forgiveness of sins. While this concern led Luther to formulate justification by faith without the works of the law, Augustine never used this aspect of justification to deny the merit of human works. Augustine asserts, "God, of course, justifies sinners, not only by forgiving the evil deeds they committed, but also by bestowing love so that they avoid evil and do good through the Holy Spirit."57

III. THE REFORMERS ON AUGUSTINE

Luther was not unaware of his position with regard to Augustine. He was quoted in his Table Talk, dated from November of 1531:

It was Augustine's view that the law, fulfilled by the powers of reason, does not justify, even as works of the moral law do not justify the heathen, but that if the Holy Spirit assists, the works of the law do justify. The question is not whether the law or the works of reason justify, but whether the law, kept with the Spirit's help, justifies. I reply by saying No. . . . Works never give a peaceful heart.58

Almost a year later Luther was quoted as saying:

Ever since I came to an understanding of Paul, I have not been able to think well of any doctor [of the church]. They have become of little value to me. At first I devoured, not merely read, Augustine. But when the door was opened for me in Paul, so that I understood what justification by faith is, it was all over with Augustine.59