admitted to communion in or participation of this head and surety of all believers.?
<540114> 1 Timothy 1:14 ? ?faith and love which is in Christ Jesus?; 3:16 ? ?He who was manifested in the flesh, Justified in the spirit?; Acts l3:39 ? ?and by him [lit.: ?in him?] everyone that believeth is justified from all things from which ye could not be justified by the law of Moses?;
<450425> Romans 4:25 ? ?who was delivered up for our trespasses, and was raised for our justification?; <490106>Ephesians 1:6 ? ?accepted in the Beloved? ? Revised Version: ?freely bestowed on us in the Beloved?; <460611> 1 Corinthians 6:11 ? ?justified in the name of the Lord Jesus Christ.? ?We in Christ? is the formula of our justification; ?Christ in us? is the formula of our sanctification. As the water, which the shell contains, is little compared with the great ocean, which contains the shell so the actual change wrought within us by God?s sanctifying grace is slight compared with the boundless freedom from condemnation and the state of favor with God into which we are introduced by justification. <450501>Romans 5:1, 2 ? ?Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God.?
Here we have the third instance of imputation. The first was the imputation of Adam?s sin to us and the second was the imputation of our sins to Christ. The third is now the imputation of Christ?s righteousness to us. In each of the former cases, we have sought to show that the legal relation presupposes a natural relation. Adam?s sin is imputed to us because we are one with Adam; our sins are imputed to Christ, because Christ is one with humanity. So here, we must hold that Christ?s righteousness is imputed to us, because we are one with Christ. Justification is not an arbitrary transfer to us of the merits of another with whom we have no real connection. This would make it merely a legal fiction and there are no legal fictions in the divine government.
Instead of this external and mechanical method of conception, we should first set before us the fact of Christ?s justification, after he had borne our sins and risen from the dead. In him, humanity, for the first time, is acquitted from punishment and restored to the divine favor. But Christ?s new humanity is the germinal source of spiritual life for the race. He was justified, not simply as a private person, but as our representative and head. By becoming partakers of the new life in him, we share in all he is and all he has done and, first of all, we share in his justification. So Luther gives us, for substance, the formula: ?We in Christ = justification,
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