One day I’d like to write a book that hashes out Justification for the curious Protestants and Catholics out there. I’ve tried to explore the doctrine as both schools of thought understand it, and let me tell you it is hell trying to sort it out amidst the straw men, emotionally charged op-ed pieces, and consistent misrepresentations on either side. What I really need is an account that doesn’t slant everything towards its conclusion, but a book that could be read by either Catholics or Protestants, after which both would say “yes, that was as strong a case as could be made for my view.” Really, it’s possible to do that – or, at least, I think it is.
Such a book is in the distant future, if it is going to exist at all. For now, though, I’ll post some short statements that I have collected over the past couple of months, made by the Catholic church, which I think are helpful for Protestants who are looking to see what the Catholics believe.
Notice that the Catholics sound a bit like Protestants when dealing with justification qua the initial forensic declaration of righteousness. There are still differences even when the Catholics restrict their terminology in this way, but more commonly I see Protestant critiques of the Catholic doctrine of “justification” because Catholics also use this word to mean “salvation” in the broad sense, i.e., the NT language that speaks of salvation both as a one-time event and as a process that is worked out throughout our lives. So much of the debate revolves around this linguistic difference. While differences would remain even with the terminology hurdle removed, it would make it a lot easier to sort out the ideas if, for example, Protestants weren’t so hell-bent on condemning Catholics for using “salvation” in the way that scripture seems to at times.
Together we confess: By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works. (JD, p. 15)
All people are called by God to salvation in Christ. Through Christ alone are we justified, when we receive this salvation in faith. Faith is itself God’s gift through the Holy Spirit who works through word and sacrament in the community of believers (JD, p. 16)
We confess together that all persons depend completely on the saving grace of God for their salvation. The freedom they possess in relation to persons and the things of this world is no freedom in relation to salvation, for as sinners they stand under God’s judgment and are incapable of turning by themselves to God to seek deliverance, of meriting their justification before God, or of attaining salvation by their own abilities. Justification takes place solely by God’s grace. (JD, p. 19)
When Catholics say that persons “cooperate” in preparing for and accepting justification by consenting to God’s justifying action, they see such personal consent as itself an effect of grace, not as an action arising from innate human abilities. (JD, p. 20)
When Catholics emphasize the renewal of the interior person through the reception of grace imparted as a gift to the believer13, they wish to insist that God’s forgiving grace always brings with it a gift of new life, which in the Holy Spirit becomes effective in active love. They do not thereby deny that God’s gift of grace in justification remains independent of human cooperation. (JD, p. 24)
[Sinners] place their trust in God’s gracious promise by justifying faith, which includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works. But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it. (JD, p. 25)
The justification of sinners is forgiveness of sins and being made righteous by justifying grace, which makes us children of God. In justification the righteous receive from Christ faith, hope, and love and are thereby taken into communion with him.14 This new personal relation to God is grounded totally on God’s graciousness and remains constantly dependent on the salvific and creative working of this gracious God, who remains true to himself, so that one can rely upon him. Thus justifying grace never becomes a human possession to which one could appeal over against God. While Catholic teaching emphasizes the renewal of life by justifying grace, this renewal in faith, hope, and love is always dependent on God’s unfathomable grace and contributes nothing to justification about which one could boast before God. (JD, p. 27)
When Catholics emphasize that the righteous are bound to observe God’s commandments, they do not thereby deny that through Jesus Christ God has mercifully promised to his children the grace of eternal life … We confess together that the faithful can rely on the mercy and promises of God. (JD, p. 33-34)
No one may doubt God’s mercy and Christ’s merit. Every person, however, may be concerned about his salvation when he looks upon his own weaknesses and shortcomings. Recognizing his own failures, however, the believer may yet be certain that God intends his salvation. (JD, p. 36)
We confess together that good works – a Christian life lived in faith, hope and love – follow justification and are its fruits. (JD, 37)
When Catholics affirm the “meritorious” character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace. (JD, p. 38)
This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting. (Council of Trent, 6th Session, ch. Vii)
And whereas the Apostle saith, that man is justified by faith and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, and to come unto the fellowship of His sons: but we are therefore said to be justified freely, because that none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace. (Council of Trent, 6th Session, ch. viii)
For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these (gifts) infused at once, faith, hope, and charity. For faith, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of His body. For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision, availeth anything, nor uncircumcision, but faith which worketh by charity. (Council of Trent, 6th Session, ch. vii)
If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema. (Council of Trent, 6th Session, Canon I)
If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema. (Council of Trent, 6th Session, Canon II)
If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema. (Council of Trent, 6th Session, Canon III)
Of the satisfactory works of penance the Council of Trent makes this explicit declaration: “Thus, man has not wherein to glory, but all our glorying is in Christ, in whom we live, move, and make satisfaction, bringing forth fruits worthy of penance, which from Him have their efficacy, are by Him offered to the Father, and through Him find with the Father acceptance” (Council of Trent, 14th Session, ch. viii)
(’JD’ stands for the Joint Declaration on the Doctrine of Justification, signed by the Catholic church and a large number of Lutheran denominations.)
