The Supremacy of Imputed Righteousness over Infused Righteousness: A Biblical Perspective - By Publisher

Found here. Our comments in bold.

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Here is one of those theological parsings that does nothing but create confusion. How important is it to understand imputed versus infused righteousness? It's not. It doesn't matter. At all. It does not lead a Christian to lead a more holy life, to be a worshiper, to serve better, or to be generous. It illustrates no principle that draws us closer to God or presents any biblical understanding that edifies us.

Nevertheless, we are going to examine the unnamed author's presentation to determine if it contains any merit. Especially, does the author actually demonstrate his case? Does he quote relevant Scriptures? Does he clear up matters with regard to his subject matter?

We will find the answer to these questions are no. In fact, we find both the Catholic position (not properly articulated by the author) and the author's reformist Calvinistic explanation flawed, which means the he is presenting a false dichotomy where there are other explanations available. So the author will not be making the biblical case, as his title promises, he will be making the reformist case.

Disntr previously discussed imputation here.

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In the cosmic court of divine justice, humanity stands condemned, a prisoner to its iniquitous nature. It is here that two theological doctrines, ‘imputed righteousness’ and ‘infused righteousness,’ attempt to answer the same question: how can a sinful man be justified before a holy God? Yet, these doctrines adopt strikingly different approaches, sparking centuries of discord within Christianity. (Oddly, the author seems to bemoan the discord, yet writes an article that perpetuates it.)

Let it be stated unequivocally: the doctrine of imputed righteousness emerges as the biblically superior, more robust, and more grace-filled understanding of justification.

To grasp this assertion fully, it is imperative to first understand these doctrines in their proper contexts. Infused righteousness is the Roman Catholic theology of Justification, positing that God’s righteousness is poured or “infused” into a believer’s life. This infusion starts at baptism, when original sin is washed away, and continues throughout the believer’s life as they receive God’s grace through the sacraments. In this view, justification is a process, a gradual transformation of the individual into a more righteous being. (Well, not exactly. Catholic justification is actually the beginning, a continuing on in Spirit-empowered good deeds, a kind of a mixing of justification and sanctification:

If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, let him be anathema. - Canon 24

Catholics believe that their salvation must be worked out [Ph. 2:12], that they cannot just stop after being saved:

Much more therefore does He infuse into such as He moves towards the acquisition of supernatural good, certain forms or supernatural qualities, whereby they may be moved by Him sweetly and promptly to acquire eternal good…” - Aquinas, Thomas. Summa Theologica, Prima Secundae Partis 110.2.

Catholics teach that God wants them to do the good works they were created to do [Ep. 2:10]. Continuing on in obedience is important to salvation for them. This means that Catholics connect continuing obedience to continuing in salvation. They do not believe in eternal security, but reformists do, which appears to be the main issue here. 

In fact, the author will later go on to discuss assurance as the crucial issue.) 

This seems noble on the surface, doesn’t it? Surely we should strive to become more righteous, more God-like in our actions and attitudes? But here’s the bottom line: the doctrine of infused righteousness subtly, yet dangerously, shifts the focus from God’s actions to ours, from divine grace to human effort. It points to a salvation that is not a free gift, but something to be earned and dissipates over time if not maintained with works of righteousness. It presents a God whose forgiveness is dependent on our level of righteousness. (Well, not exactly. Here's an article written by a Catholic who gives a much better explanation.)

Contrast this with imputed righteousness, the foundation of the Protestant theology of Justification, particularly as articulated by the Reformers. In this view, justification is an instantaneous legal,  or forensic, act where God, the righteous Judge, declares the sinner to be righteous through faith in Jesus Christ. (Here's our problem with the reformist view, that it is a legal transaction. It isn't. The author makes a bare claim. So, where in the Bible does it say that legal charges are brought against us as sinners, for which Jesus intervened and pronounced us not guilty? It doesn't. 

This idea of a legal process we think descends from Calvin, who trained to be a lawyer. It did not exist before Calvin. However, unlike the courts as we understand them, the sinner does not experience a trial, no evidence is presented, and there is no presumption of innocence nor a right to confront one's accuser. We need to remember that our idea of legal process has no comparison to the Law of ancient Israel. So it is wrong to impose a western cultural understanding on a uniquely Hebrew concept. 

Absent evidence that the cross was a legal transaction, we will acknowledge the actual Bible teaching: It was a sacrifice. No other element comes to bear regarding our sinfulness. The spilling of blood is the "cleansing agent" in operation here:

He. 9:22 In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.

His blood is the agent and avenue of cleansing, forgiveness, and deliverance from the condemnation of death. It's the means by which we are saved. In the same way the OT animals were sacrificed, so was Jesus. 

There is no legal arrangement to satisfy some process of justice. It is a sacrificial process, not a legal one.)

God’s perfect righteousness is credited or “imputed” to the believer, while the believer’s sin is imputed to Christ, who paid the penalty for it on the cross (2 Corinthians 5:21). (Let's quote it: 

2Co. 5:21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

Obviously this verse does not say what the author thinks it says. In fact, there is no verse that tells us Jesus paid the penalty of our sin. This is an astonishing claim for some of you, but check the Bible for yourself. There is no verse that tells us Jesus died to pay for our sin. 

He didn't pay for our sin, He paid for us [1Ti. 2:6, 1Co. 6:20].)

This imputation occurs once and for all, and it is based entirely on the finished work of Christ, not on the believer’s spiritual progress or moral achievements.

See how this doctrine glorifies God—it is He who justifies the ungodly, who declares righteous those who have no righteousness of their own. For “it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8-9).

But why does this matter? What implications does this doctrinal dichotomy hold for us? The answer lies in the very essence of the gospel, the very heart of the Christian faith.

When we accept the doctrine of infused righteousness, we subtly accept a works-based salvation. (Again, we think this misrepresents Catholic teaching on this issue.)

This breeds either pride or despair. Pride, if we believe we are succeeding in our efforts to become righteous; despair, if we recognize our continual failures, just like what happened to Martin Luther. And it obscures the glorious truth that our standing before God is secure, not because of our righteousness, but because of Christ’s righteousness credited to us. (We are waiting for the author to actually demonstrate this, since up to this point he has merely asserted it.)

On the contrary, the doctrine of imputed righteousness brings peace and assurance. It reminds us that we are accepted by God, not on the basis of our fluctuating spiritual performance, but on the basis of Christ’s perfect performance. It turns our eyes away from ourselves and towards Christ, encouraging us to rest in His finished work.

Listen, then, to the clear, ringing trumpet of Scripture and hear the apostle Paul’s exultant declaration: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This is not the language of infusion, of gradual transformation, or of working to earn our righteousness. (Granting the author's premise that infusion is as he describes, then a Catholic looking at this verse would see the phrase "might become," as certainly implying a gradual process.)

It is the language of freedom—of imputation, of instantaneous, complete, and irreversible justification. It is, as Jesus told Nicodemus, to be “born again.”

Dwell on the words of the apostle in Romans 4:5, “And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.” This is not a righteousness that we work for; it is a righteousness that is ‘counted’ or ‘credited’ to us through faith. This is the doctrine of imputed righteousness in all its glory. (The word "credited" ["imputed" in the KJV] is the Greek word logizomai, to take into account, to make account of. So this means that God took into account Abraham's faith and declared it as righteousness. Paul tells us this righteousness is not only for Abraham, but for us. So God takes into account our faith as righteousness just like Abraham's.

It's a matter of faith, not legality. The English word "imputed" does not correspond to the Greek meaning. Nothing is credited to us. "Credited" is a bad translation. There is no transaction of any kind. That is, no imputation. Rather, we are justified as righteous because God takes our faith into account when He considers us:

Ph. 3:9 ...and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ — the righteousness that comes from God and is by faith.

The author never discusses the substantial issue of how faith comes to bear on this.)

The apostle Peter further affirms this truth: “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18). The righteous one (Christ) suffered for the unrighteous (us), so that we might be brought to God. The righteousness that makes this possible is not our own, but Christ’s. This righteousness is not infused into us over time; it is imputed to us in a moment of faith. (Peter's statement does not reflect imputation.)

Understand this: the doctrine of infused righteousness is not just another perspective; it is a dangerous distortion. It detracts from the finished work of Christ, dilutes the grace of God, and diminishes the assurance of believers. It distorts the gospel, transforming it from a message of divine accomplishment to a message of human achievement.

In this, there is much reason to rejoice, as the brilliant truth shines forth: God’s justification and salvation of the ungodly is a free gift as He attributes to us a righteousness we could never earn. This is an assurance in which to luxuriate, for our relationship with God does not teeter on the unpredictability of our spiritual performance, but stands firm on Christ’s unblemished obedience. It is in Christ’s finished work that we find respite, emboldened by the proclamation that “there is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). (The author's rhetoric turns flowery and needlessly flamboyant. He drops several bombs without explanation as if they were self-evidently true, based on a faulty understanding of the nature of Jesus' sacrifice.)

In response, we can confidently, resolutely, and exuberantly uphold the truth: Our justification arises, not from righteousness gradually permeating our being, but from the righteousness of Christ instantly accounted to us. This constitutes the very heartbeat of the gospel and Christ alone, the Word made flesh, the very Logos Himself, is the bedrock upon which our assurance is built and the crowning display of God’s glory in the redemption of sinners.