The Ground of Justification

by Louis Berkhof

One of the most important points of the controversy between the Church of Rome and the Reformers, and between Reformed theology and the Arminians, concerned the ground of justification. With respect to this the Reformers taught:

1. Negatively, that this cannot be found in any virtue of man, nor in his good works. This position must also be maintained at present over against Rome and the Pelagianizing tendencies of various Churches. Rome teaches that the sinner is justified on the basis of the inherent righteousness that has been infused into his heart, and which, in turn, is the fruit of the co-operation of the human will with prevenient grace. This applies to what is called the first justification; in all following justification the good works of man come into consideration as the formal cause or ground of justification. It is impossible however, that the inherent righteousness of the regenerate man and his good works should be constitute the ground of his justification, for (a) this righteousness is and remains during this life a very imperfect righteousness; (b) it is itself already the fruit of the righteousness of Christ and of the grace of God; and (c) even the best works of believers are polluted with sin. Moreover, Scripture teaches us very clearly that man is justified freely by the grace of God, Rom. 3:24, and that he cannot possibly be justified by the works of the law, Rom. 3:28; Gal. 2:16; 3:11.