Two Puzzling Patristic Quotes

Every time I read the fathers I always try to see if they are teaching Catholic or Protestant doctrine. At the end of the day, the two main questions I think of the Reformation are: how serious is Original Sin/how free is Free Will, and the issue of Imputation. I like to think that I am still open to Protestantism if anyone can ever make the argument properly (though I wouldn't go beyond Canterbury, I've been spoiled with the beauties of High Church Christianity). Anyway, here are the quotes I found.

While reading patristic commentary on Romans for my Catholic bible study, I found this phrase on Romans 1:17: "he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." Then since
his statement did not seem credible, if the adulterer and effeminate person, and robber of graves, and magician, is not only to be suddenly freed from punishment but to become just, and just too with the highest righteousness; he confirms his assertion from the Old Testament." - St. John Chrysostom (http://www.ewtn.com/library/PATRISTC/PNI11-6.TXT)

He seems to be teaching Imputation at the beginning, but later he says the person becomes righteous, which both Catholics and Protestants agree on, but it's that old question: are we judged on Christ's imputed righteousness or the righteousness which he makes our own in us through the Spirit? So depending on how you use this quote it could be manipulated both ways.

It's odd as some Lutherans / Reformers I'd heard thought Chrysostom was semi-pelagian.

Weirder than Chrysostom possibly teaching imputation is the next quote from Augustine teaching that for mature Christians scripture isn't even necessary:

http://www.calledtocommunion.com/2010/02/augustine-he-who-is-mature-in-faith-no-longer-needs-scripture/

This is where the Reformed will yell at me for reading the Church Fathers because they're all abominable for their manifest popery. The problem seems to be that I find Catholicism and Protestantism both to have biblical arguments, so it becomes then an issue of Tradition. So far I've only seen Anglicans touch patrology. In Newman's Apologia that I'm reading slowly, he has some strong patristic arguments for Anglo-Catholicism, and I'm waiting for him to prove them wrong.

Anyway, today I was at a faith fair with a really cool Lutheran trained, Anglo-Catholic priest and we had fun. I have great hope for Rome and Canterbury, so many good people in both.

Sanctus Augustinus Canterburae Ora Pro Nobis.
(I'm assuming Canterbury is a 1st conj. Fem. noun)

Augustinian Soteriology

In an attempt to gain an Augustinian understanding of soteriology I'm planning on reading "On the Spirit and the Letter" ...but not in Latin. I just started skimming already this morning and found two passages interesting and almost contradictory:

"What, however, is the spirit of this world, but the spirit of pride? ... they too are deceived, who, while ignorant of the righteousness of God, and wishing to establish their own righteousness, have not submitted to God's righteousness...we conclude that a man is not justified by the precepts of a holy life, but by faith in Jesus Christ—in a word, not by the law of works, but by the law of faith; not by the letter, but by the spirit; not by the merits of deeds, but by free grace." - Chapter 22, "On the Spirit and the Letter"

Now this is probably quoted in the Formulas of Concord or something and sounds REALLY Lutheran, but look at the next quote:

"Now He that has wrought us for the self-same thing is God, who also has given unto us the earnest of the Spirit; 2 Corinthians 5:5 and after a little he thus briefly draws the conclusion of the matter: That we might be made the righteousness of God in Him. 2 Corinthians 5:21 This is not the righteousness whereby God is Himself righteous, but that whereby we are made righteous by Him." - Chapter 31 "On the Letter and the Spirit, St. Augustine of Hippo

That is a passage the Council of Trent quotes on Justification against the Lutheran doctrine of Imputed Righteousness.

So what the Hell is St. Augustine trying to say?! I'm going to try to figure out... and if he teaches Luther's view of Justification I'll leave the Roman church, but for some strange reason, I don't think he's going to. Knowing my luck, he'll teach some weird hybrid of both that will leave me forever guessing.

The next book I'll have to read after this is Henri De Lubac's "Augustinianism and Modern Theology" where he critiques both Jansenism and (I think) St. Thomas Aquinas doctrines that seem to be "pure nature" without grace.

Penitential Psalms (part 2) - Psalm 32

I've been dreading this post.... because that red alert word is used in it "imputes" and "covered", it's like admitting defeat. But I don't really want to get into a huge debate about justification, I'll simply say that maybe the Roman Catholic Church needs to re-read this Psalm, it's the one infamously quoted by St. Paul in Romans 4 and by Protestants everywhere as the imputation proof text, which the text actually seems to support.

But I'll note this, it's not the imputation of sin to Christ that Trent anathema'd (I'm pretty sure), we can believe that, it's the imputation of Christ's active obedience/righteousness to us which they excommunicated.

There's a big difference saying 'Jesus' blood covered my sins', and saying 'when God looks at me, he sees Christ's active obedience and allows my sinful unregenerate nature to enter Heaven, without any personal transformation'. I think that's the difference. Our sin is removed "imputed" to Christ at our baptism/moment of sola fide, then we are increasingly justified as the grace of the Holy Spirit is infused into us and we are transformed into the image of Christ.

And I think that's what the Psalm basically teaches, blessed are those who God doesn't consider sinful, but rather have a right spirit and act righteously and fear God.

Anyway, here's the Psalm.

Psalm 32

The Joy of Forgiveness
Of David. A Maskil.
"Happy are those whose transgression is forgiven,
whose sin is covered.
Happy are those to whom the Lord imputes no iniquity,
and in whose spirit there is no deceit.

While I kept silence, my body wasted away
through my groaning all day long.
For day and night your hand was heavy upon me;
my strength was dried up as by the heat of summer.
Selah

Then I acknowledged my sin to you,
and I did not hide my iniquity;
I said, ‘I will confess my transgressions to the Lord’,
and you forgave the guilt of my sin.
Selah

Therefore let all who are faithful
offer prayer to you; at a time of distress,
the rush of mighty waters shall not reach them.
You are a hiding-place for me;
you preserve me from trouble;
you surround me with glad cries of deliverance.
Selah

I will instruct you and teach you the way you should go;
I will counsel you with my eye upon you.
Do not be like a horse or a mule, without understanding,
whose temper must be curbed with bit and bridle,
else it will not stay near you.

Many are the torments of the wicked,
but steadfast love surrounds those who trust in the Lord.
Be glad in the Lord and rejoice, O righteous,
and shout for joy, all you upright in heart."

I love the lines about God being our hiding place, this idea is more creepily illustrated in the Catholic prayer "Jesus hide me in your wounds" (which I think sounds weird)

I like that David describes the righteous (those who trust in the Lord) as almost in a tornado of love. It surrounds them, and they shout for joy. What a gift and encouragement the scriptures are.