Wednesday, May 25, 2022

Ignatius of Antioch, Clement of Alexandria, and John Chrysostom as pre-400 AD witnesses Against Forensic Justification

The following is based on Matthew J. Thomas, “Righteous-ed by Faith: Justification as Factitive in the Pre-Augustinian Tradition”:

 

Ignatius of Antioch, Epistle to the Philadelphians

 

In discussing the priority of Christ over the archives of the Old Testament, Ignatius writes the following:

 

But for me the ‘archives’ are Jesus Christ, the unalterable archives are his cross and death and his resurrection and the faith that comes through him; by these things I want through your prayers, to be justified (ἐν τῇ προσευχῇ ὑμῶν δικαιωθῆναι). (IgnPhil 8.2)

 

In this passage, it is difficult to see how a strictly forensic sense of acquittal can account for what Ignatius means by ‘justify’, as there is no easy theological explanation for how the prayers of the Philadelphians would contribute to Ignatius receiving the forgiveness of sins. Conversely, the passage is easily intelligible if Ignatius is referring to a process of being made righteous, one that is rooted in Christ and still contributed to by the intercession of fellow believers. T.F. Torrance, though he laments what he believes to be an un-Pauline usage of the verb, comes to a similar conclusion: ‘The word δικαιουμαι is only twice used in [Ignatius’] epistles, and in neither case it is used in the Pauline sense … when we enquire what the positive meaning of justification is, we find it to be that of becoming just. In other words, justification is a process ….’ (T.F. Torrance, The doctrine of Grace in the Apostolic Fathers [Eugene, 1996 [1948], 67)

 

Clement of Alexandria, Stromateis

 

In the first chapter, Clement discusses the role that Greek philosophy has providentially played in the court of humanity’s development prior to Christ, noting the points of analogy it holds with the Hebrew Scriptures. Clement writes:

 

For to those who have been justified by philosophy (υπο φιλοσοφιας δεδικαιωμενοις), the knowledge which leads to piety is laid up as a help. Accordingly, before the advent of the Lord, philosophy was necessary to the Greeks for righteous. … For this was a schoolmaster to bring the Hellenic mind, as the law, the Hebrews, to Christ (cf. Gal. 3.24). (Strom. 1.4-5)

 

Later on, Clement elaborates on this preparatory role of philosophy:

 

… at one time philosophy justified the Greeks (εδικαιου ποτε), not conducting them to that entire righteousness to which it is ascertained to cooperate, as the first and second flight of steps help you in your ascent to the upper room, and the grammarian helps the philosopher. (Strom. 1.20)

 

Here as well, a strictly forensic interpretation of ‘justify’ cannot explain Clement’s intention, as if philosophy served the Greeks’ means of forgiveness before God. Rather, Clement quite clearly means that Greek philosophy, however imperfectly, played a role in making the Greeks just. For Clement, this imperfect amelioration reaches its climax in Christ, similarly to how the shadows of the Mosaic law find their full reality with Christ’s incarnation. Here as well, the Greek dikaioō is interpreted as a factitive process centuries before Augustine.

 

John Chrysostom, Homilies on Romans

 

In his Homilies on Romans from 391 AD, Chrysostom comments as follows on Romans 3:26 (‘to declare his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus’):

 

What is declaring righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He does also make them are filled with the putrefying sores of sins suddenly righteous (δικαιους ποιειν). (Hom. Rom. 7.3.26)

 

In this passage, Chrysostom explicitly identifies justification as a ‘making righteous’, rather than a simple legal pronouncement. Such a transformative interpretation of justification is found throughout Chrysostom’s writings; as Robert Eno comments, Chrysostom ‘has a great deal to say about justification by faith as opposed to the works of the Law. The “Justice of God” means a quality of God but also that by which God makes sinners just…’ (Robert B. Eno, ‘Some Patristic Views on the Relationship of Faith and Works in Justification’, Recherches Augustiniennes et Patristiques 19 [1984], 3-27, 13)