It is good that you recognize the importance of the subject. Because you impress me as one who is sincere, I am responding to you as one who is sincere.
At first I struggled to know your perspective and why you are pursuing this fallacious argument. I did not at first grasp why you pressed upon me the argument against “alien righteousness” when I did not use this terminology. I think I understand the reason now. For the concept of alien righteousness permeates the doctrine of salvation by grace through faith, and therefore it permeates my theology, whether or not I use the terms themselves. You are, in fact, attacking and denying the chief article of Christian faith, the article of salvation by grace through faith, through your attempt to discredit alien righteousness, which is clearly articulated throughout the Scriptures as the righteousness of God that supplants our unrighteousness through the faith that the Holy Spirit works through the power of the Gospel.
You have attempted to use one word, logizomai, and a partial definition and use of the word as set forth by a skewed lexicon, to avoid the doctrine of God’s righteousness that is from outside of ourselves, imputed to us through faith worked by the Holy Spirit, as that which justifies, sanctifies, enlightens, saves and preserves those whom God saves. The lexicon that you have chosen claims to use Thayer’s and the large Kittel for its sources. Yet the final statement is not in either, at least not that I found. Neither is it in BAGD. All three of these recognized resources demonstrate a much broader usage of the word, logizomai, than that final statement that you quoted.
You mention 40 occurrences of the word in the Scriptures. But you ignore the context, especially of the ones that you do not quote. One passage is enough to demonstrate the fallacy of your argument.
(For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.(Romans 5:13-14)
You have argued:
In Romans 5:13-14 St. Paul uses logizomai to teach that the imputation of sin is not made where the Law is not residing or being. Thus the imputation is taught as not being dependent upon the sinful act, but upon the gift of the Law which imputes the sin to us so that we may be brought to recognize our need for the righteousness of God that is from beyond our grasp or doing. According to our own imputation, according to our own logizomai, we do not account for our sin and our unrighteousness, our total corruption that makes sinners of us even from our conception, as Psalm 51 clearly teaches.
Thus, in Romans 5 St. Paul uses logizomai exactly the way that you say that it is not used.
But the larger point is that it is entirely fallacious to rule out by means of one word what the Scriptures plainly teach. That is why at first I did not deal fully with the word, logizomai, but rather gave other Scriptures that teach what you deny.
In my original post I directed the attention to the preaching of Jesus Christ and Him crucified, in accord with St. Paul in 1 Corinthians 2. I also referred to preaching “Christ our righteousness.”
The following are passages of the Scriptures that teach this:
But St. Paul does not say that Abraham’s faith was credited to him as righteousness. Here is what St. Paul writes:
“Being fully persuaded” = plerophoretheis, which is an aorist, passive, participle. For this discussion the points of emphasis are that it is aorist, or past tense, and especially that it is passive, meaning that it was worked on him from beyond, that is, his conviction or persuasion or belief was alien to him. It was worked by God, who gave the promise and with the promise also made the faith or persuasion, which overpowered Abraham’s unbelief, so that God’s action was credited to Abraham into righteousness. This also is critical to right understanding. St. Paul does not actually say “as righteousness” but “into righteousness.” This is the same manner as with Baptism, especially as St. Paul refers to it in Titus 3.
Additionally, the following Scriptural passages highlight the fact that the righteousness which is credited to us is God’s righteousness (with emphasis added to certain pertinent portions):
The Old Adam rises up in indignation against this doctrine. Our sinful nature despises the acceptance of the teaching that we are truly “dead in sins” and must be “quickened together with Christ” and that we are truly “saved by grace through faith, and that not of ourselves, it is the gift of God, not of works, lest any man should boast” and that we are truly and entirely from beginning to end in every aspect “his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Ephesians 2) Our sinful nature despises the notion that all that we are in Christ Jesus, all that is holy, all that is righteous, is God’s work and nothing that we logizomai as our own. That the good works that are manifested in our lives are God’s works, prepared beforehand, and that we merely walk in His good works being worked in us and for us, this is truly alien to our sinful and corrupted reason. But for all of our resistance to it, this is the way of grace, and grace is from God alone. When the Holy Spirit convicts us fully, as He did with Abraham, then we live confident of God’s power and mercy and love, and we live without the burdens that we and sin would place upon us. When we logizomai in accord with how God logizomais, then the peace of God that surpasses all understanding does indeed guard our hearts and minds in Christ Jesus. (Philippians 4:7)