E. G. Robinson, Christian Theology, 304—“When Paul addressed those who trusted in their own righteousness, he presented salvation as attainable only through faith in another; when he addressed Gentiles who were conscious of their need of a helper, the forensic imagery is not employed. Scarce a trace of it appears in his discourses as recorded in the Acts, and it is noticeably absent from all the epistles except the Romans and the Galatians.” Since this state of acquittal is accompanied by changes in the character and conduct, δικαιοσύνη comes to mean, secondarily, the moral condition of the believer as resulting from this acquittal and inseparably connected with it (Rom. 14:17; 2 Cor. 5:21). This righteousness arising from justification becomes a principle of action (Mat. 3:15; Acts 10:35; Rom. 6:13, 18). The term, however, never loses its implication of a justifying act upon which this principle of action is based. _Rom. 14:17_—“_the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit_”; _2 Cor. 5:21_—“_that we might become the righteousness of God in him_”; _Mat. 3:15_—“_Suffer it now: for thus it becometh us to fulfil all righteousness_”; _Acts 10:35_—“_in every nation he that feareth him, and worketh righteousness, is acceptable to him_”; _Rom. 6:13_—“_present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God._” Meyer on _Rom. 3:23_—“Every mode of conception which refers redemption and the forgiveness of sins, not to a real atonement through the death of Christ, but subjectively to the dying and reviving with him guaranteed and produced by that death (Schleiermacher, Nitzsch, Hofmann), is opposed to the N. T.,—a mixing up of justification and sanctification.” On these Scripture terms, see Bp. of Ossory, Nature and Effects of Faith, 436‐496; Lange, Com., on _Romans 3:24_; Buchanan on Justification, 226‐249. _Versus_ Moehler, Symbolism, 102—“The forgiveness of sins ... is undoubtedly a remission of the guilt and the punishment which Christ hath taken and borne upon himself; but it is _likewise_ the transfusion of his Spirit into us”; Newman, Lectures on Justification, 68‐143; Knox, Remains; N. W. Taylor, Revealed Theology, 310‐372. It is a great mistake in method to derive the meaning of δίκαιος from that of δικαιοσύνη, and not _vice versa_. Wm. Arnold Stevens, in Am. Jour. Theology, April, 1897—“δικαιοσύνη, righteousness, in all its meanings, whether ethical or forensic, has back of it the idea of _law_; also the idea of _violated_ law; it derives its forensic sense from the verb δικαιόω and its cognate noun δικαίωσις; δικαιοσύνη therefore is legal acceptableness, _the status before the law of a pardoned sinner_.”