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Glossa Ordinaria: " Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or. I came not to call the righteous, that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners." [3]
Imputed righteousness is the righteousness of Jesus credited to the Christian, enabling the Christian to be justified; imparted righteousness is what God does in Christ by the power of the Holy Spirit after justification, working in the Christian to enable and empower the process of sanctification (and, in Wesleyan thought, Christian perfection).
Paul's statement in Romans 4:6, that God "imputes righteousness apart from works," is the basis for the fourth step in the argument that this righteousness of Christ is imputed to the believer's account. By this terminology, they mean that God legally credits the believer with the righteous acts that Christ performed while on this earth.
A second important issue is why Jesus, who is sinless, should go through a ritual that is designed to cleanse all sins. There are two main explanations of this. One is that Jesus by being baptized is setting a good example for the rest of humanity, that while he does not himself need the cleansing he is showing how important it is for others.
The righteousness by which the person is justified (declared righteous) is not his own (theologically, proper righteousness) but that of another, Christ, (alien righteousness). "That is why faith alone makes someone just and fulfills the law", said Luther. "Faith is that which brings the Holy Spirit through the merits of Christ". [61]
Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free.
The two kinds of righteousness is a Lutheran paradigm (like the two kingdoms doctrine).It attempts to define man's identity in relation to God and to the rest of creation. The two kinds of righteousness is explicitly mentioned in Luther's 1518 sermon entitled "Two Kinds of Righteousness", in Luther's Commentary on the Epistle to the Galatians (1535), in his On the Bondage of the Will ...
Livity is the Rastafari concept of righteous, everliving living. Its essence is the realization that an energy, or life force, conferred by Jah (God), exists within, and flows through, all people and all living things.