JUSTIFICATION IN CATHOLIC TEACHING

EWTN ^ | 4/1/1996 | James Akin

[annalex]

boredom

See, there's a sacrifice already. Go back.

[Petronski]

;OD

[Iscool]

<

Nothing against prayer, spontaneous or in a fixed form, but I'd say sacrifice is primary expression of worship. My point was that one can pray anywhere - why go to church?

Bible education...Fellowship with other believers...Good preachin' that feeds you thru conviction, encouragement, love...Good pot luck dinners...Communion...

[HarleyD]

But the two sides disagree about what the phrase "the righteousness of Christ" means.

I'm sorry. While this author does an excellent job in explaining the Protestant and Catholic views of justification; not surprisingly, he is erroneous in picking the correct theological doctrine. Our justification rest with Christ-not works that we do after we have been made into believers.

First, moral realism demands it. ...Our actions are either right or wrong, good or bad, and they are that way objectively, regardless of how we feel about it. ...So moral realism—to which Protestants are firmly committed—requires us to say that guilt and innocence, righteousness and unrighteousness, are exactly the kind of objectively real properties that Catholics say they are.

What the author fails to explain is that Protestants believe that redeemed man is now capable of making a choice-good or bad-in regards to sin. If redeemed man chooses to sin, our souls don't grow "dark". They cannot for we have the Holy Spirit of God residing in us. And, after all, isn't He the Light of the world? The souls of a true believer can't grow dark because we are the light of God.

Eph 5:8 For you were once darkness, but now you are light in the Lord; walk as children of light

Rather God will chasten us to bring us back into fellowship with Him. It would be prudent not to sin, but He is faithful and just to forgive us our sin.

Another reason why Protestants need to accept the language of objective guilt and innocence is that the Bible itself uses this kind of language. It often speaks of guilt and innocence in terms of objective properties, such as colors or cleanliness. Scripture speaks of our sins being "crimson like scarlet" (Isaiah 1:18), and the Psalmist says "wash me with hyssop and I shall be whiter than snow." (Psalm 51:7).

The author mistake these verses as applying to "redeemed" man. This is not what these verses are talking about. Though our sin be "crimson like scarlet" has always been applied to the saved verses the unsaved. Please note Psalms 51.

Psa 51:5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
Psa 51:6 Behold, You desire truth in the inward parts; and in the hidden part You shall make me to know wisdom.
Psa 51:7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
Psa 51:8 Make me to hear joy and gladness; that the bones which You have broken may rejoice.
Psa 51:9 Hide Your face from my sins, and blot out all my iniquities.
Psa 51:10 Create in me a clean heart, O God, and renew a right spirit within me.

...you will recall that Protestants often say that we receive Christ's own personal righteousness when we are justified. This is what they have in mind when they say that when we are justified God treats us just like Christ—that God looks at us and sees Christ instead. Now this is a metaphor that not all Protestants accept. Even Keith Green, the noted anti-Catholic, God rest his soul, rejected it. He recognized that when God looks at us he does not see Christ.

Perhaps some Protestants do not believe our salvation is based upon the righteousness of Christ. It would not surprise me as Protestants, in most cases do not understand doctrine as well as they should. Regardless of what theological ideas bounce around in their heads, God has stated that He has imputed Christ righteousness to us.

Rom 4:22 And therefore it was imputed to him for righteousness.
Rom 4:23 Now it was not written for him alone that it was imputed to him,
Rom 4:24 but for us also to whom it is to be imputed, to the ones believing on Him who has raised up Jesus our Lord from the dead;
Rom 4:25 who was delivered because of our offenses and was raised for our justification.

First, if God simply saw us as Christ, if he gave us Christ's own personal righteousness, then we would all be rewarded equally in heaven. We would all be as righteous as Christ and so we would all be rewarded equally.

I will go outside Protestant doctrine and simply state that rewards will be meaningless in heaven. God does not have to treat us all equal and that is not the way He created His universe. There are different levels of angels and you certainly don't hear any of them complaining about one angel getting something more than another. The least in heaven will be no worst than the greatest. Rewards will mean nothing and in the end we will all throw down our crowns at the feet of Christ for we will see that it is He that has accomplished all things.

Finally, there are simply no verses in Scripture which state that we receive Christ's own personal level of righteousness. None!

Well, Romans 4:22-25 posted above not withstanding, I would also point to Philippians or Peter:

Php 3:9 and be found in Him; not having my own righteousness, which is of the Law, but through the faith of Christ, the righteousness of God by faith,

2Pe 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to those who have obtained like precious faith with us through the righteousness of our God and our Savior Jesus Christ,

In both cases we are referred to the righteousness of God, not our righteousness.

Regrettably the author seems to not understand that our salvation does not rest upon our merits of things that we accomplish after we are saved. Our salvation and justification rests upon the merits of Christ and the things He has done for us. We are justified, and remain justified, simply because we are in Christ and rest upon His actions-not our own. Any good work that we do or accomplish is because of Him working through us-not by our righteousness. He is the vine-we are the branches. Mary understood this when she stated:

Luk 1:49 For the Mighty One has done great things for me; and holy is His name.

[Iscool]

Nice summary...

[quadrant]

I just no one’s motives; I merely speculate.

[quadrant]

Yes, to question #1. And I speculate that the answer to question #2 is yes.
Question #3: quite possibly.

[annalex]

Our justification rest with Christ-not works that we do after we have been made into believers

Akin explains that being "made into believer" is really a process; see also the preceding thread, linked in the article trailer. Since it is a process, the righteousness of Christ that we receive has degrees. We see it around us, and the scripture makes references to degrees of righteousness, as the author notes, for example, when it describes human life a a process of building in 1 Cor 3. I know you would disagree, but you don't seem to have a scriptural arguemnt here, or do you?

our souls don't grow "dark". ... Rather God will chasten us to bring us back into fellowship with Him.

I think you are arguing with metaphors here. The Catholic view is that whatever metaphor you like, sin and righteousness are objective, real conditions of the soul, rather than judicial fiction. Eph 5:8 does not dispute moral realism.

mistake these verses as applying to "redeemed" man

The author, being Catholic, does not subscribe to the notion that redeemed is a binary condition. This is the whole premise, that redemption is a lifelong process (and in fact it is resumed in Purgatory, as 1 Cor 3 teaches, but that is for some other thread). Botht he white color of righteousness and the red of sin are objective progressively changing conditions of the soul.

I will go outside Protestant doctrine and simply state that rewards will be meaningless in heaven

That is going outside of the scripture also; are you aware of that?

Romans 4:22-25 posted above not withstanding, I would also point to Philippians or Peter

But none say that God sees us exactly as Christ. They simply relate our righteousness obtain through faith to the work of Christ.

the author seems to not understand that our salvation does not rest upon our merits of things that we accomplish after we are saved

Did you read Part V? I think, you illustrated the same "hangup about the word merit" that Akin tries to dispel.

[Marysecretary]

Our whole service is worship, from the worship songs on to the closing hymn and altar ministry. Our hearts are what worship God. You can take the eucharist and not be in an attitude of worship. God is glorified in what we do in His Name on Sunday morning.

[Marysecretary]

No, nothing is as rigid as the Catholic churches. They’ve got it down to a science.

[fortheDeclaration]

You (the RCC) is confusing justification with sanctification.

Justification (salvation) is a one time event.(1Cor.1:18)

Sanctification has three parts, initial (in union with Christ), progressive (spiritual growth) and ultimate (receiving the Resurrection Body).

A Christian is justified by faith, without works,(stage 1) is to produce fruit (works) by the Holy Spirit,(stage 2) and is predestinated to eternal life. (stage 3).

[Marysecretary]

Our pastor is dynamic and Godly. He’s got the gift of pastor/teacher and really studies the Word. We don’t set our service for one hour, it’s more like an hour and a half and if the Spirit is moving, it can be even longer. It seems too short no matter how long it is. I’ve been happy there for 25 years and plan on staying until either the Lord returns or I say goodbye to this old world.

[HarleyD]

Akin explains that being "made into believer" is really a process; see also the preceding thread, linked in the article trailer. Since it is a process, the righteousness of Christ that we receive has degrees. We see it around us, and the scripture makes references to degrees of righteousness

Protestants would say that what you see with believers are not the "degrees of righteousness"; rather it is the sanctification process. Believers are already made righteous because of Christ. A person is either a slave to sin or a slave to righteousness. The purification of believers, be it quickly or slowing, is the sanctification process at work.

The Catholic view is that whatever metaphor you like, sin and righteousness are objective, real conditions of the soul,

Sin and righteousness are real objectives. I'm simply saying that a person is made righteous at one point in time, just as Abraham believed God and it was accounted to him as righteousness. It is a one time act. What is missing from Catholic doctrine is the sanctification process.

The author, being Catholic, does not subscribe to the notion that redeemed is a binary condition. This is the whole premise, that redemption is a lifelong process

Yes, I believe the author doesn't subscribe to the notion that redemption is a binary condition. He's wrong, which is my point. It wasn't a life long process for the thief on the cross. It certainly wasn't for Abraham, Moses, David, Jeremiah, Paul, Peter, and the number of people our Lord said, "Your faith has saved you..". A person's father is either God and they have been adopted into God's family or they are a son of the devil. There is no sometimes this, sometimes that.

2Co 5:17 So that if any one is in Christ, that one is a new creature; old things have passed away; behold, all things have become new.

But none say that God sees us exactly as Christ.

We are married to Christ-we become one with Him.

om 7:4 So, my brothers, you also have become dead to the law by the body of Christ so that you should be married to Another, even to Him raised from the dead, that we should bring forth fruit to God.

Did you read Part V? I think, you illustrated the same "hangup about the word merit" that Akin tries to dispel.

I'll go back and reread it but he must not have done a very good job. ;O)

[annalex]

Justification (salvation) is a one time event.(1Cor.1:18)

Did you read the previous article, SALVATION PAST, PRESENT, AND FUTURE? It explains why you are wrong to only read this one prooftext and ignore others:

There is an ongoing aspect to salvation as well, as is indicated in 1st Peter 1:8-9, which states, " ... Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, receiving ... the salvation of your souls."

The same idea of salvation as something that is taking place presently is found in the writings of the St. Paul as well, for example, in Philippians 2:12 he states,

"Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling"

Salvation in the Bible is therefore also a process which is still being worked out in the life of the believer's life. And it is a process which will not be finally completed until the Last Day, as is indicated by St. Paul in the following passages:

"Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life." (Romans 5:9-10)

"And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed." (Romans 13:11)

"If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire." (1Corinthians 3:15)

" ... deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus." (1Corinthians 5:5)

These verses all speak of salvation in the future tense, as something that will happen to us in the future. Therefore, salvation has past, present, and future aspects or dimensions

[annalex]

It wasn't a life long process for the thief on the cross. It certainly wasn't for Abraham, Moses, David, Jeremiah, Paul, Peter, and the number of people our Lord said, "Your faith has saved you..".

It could be a rapid process, but you cannot unduce from those or any other examples that salvation is always a single binary event. Further, even those examples do not always show it for the people in question. For example, if you review the 1. Justification in the Bible section of SALVATION PAST, PRESENT, AND FUTURE, you will find a discourse on how salvation of Abraham was certainly not a one time event:

... we see that Abraham was justified on at least three different occasions: he was justified in Genesis 12, when he first left Haran and went to the promised land; he was justified in Genesis 15, when he believed the promise concerning his descendants; and he was justified in Genesis 22, when he offered his first promised descendant on the altar.

As a result, justification must be seen, not as a once-for-all event, but as a process which continues throughout the believer's life.

[HarleyD]

For example, if you review the 1. Justification in the Bible section of SALVATION PAST, PRESENT, AND FUTURE, you will find a discourse on how salvation of Abraham was certainly not a one time event...Now, if justification is a once-for-all event, rather than a process, then that means that Abraham could not receive justification either before or after Genesis 15:6. However, Scripture indicates that he did both....But just as Abraham received justification before Genesis 15:6, he also received it afterwards, for the book of James tells us,

This, btw, is an excellent timeline of Abraham and one that I often argue. The fact is Abraham was justified when he believed God and left his land as the author correctly points out as it states in Romans. But the author mistakenly tries to make the case that there are separate and distinct points in time when Abraham was justified. I would say instead that Abraham was justified when he left, was justified by faith 17 years later and was justified by works 12 years after that. These are not independent events in the salvation process but one continuous process of the sanctification process. God called to Abraham and Abraham followed. And throughout the entire process God watched over Abraham, protecting both him and Sarah even when they doubted God's promises; before Abraham was justified by faith or works.

Think of it this way, if God knows all things and God directs our paths, why would God justify a person in one point in time and take it away in another? At what point does God stop working in a person's life? It would seem to me that if God could work in my life when I was the most wretched sinner to lead me to Christ, then certainly He would see me stay with Christ when He has started a good work in me.

Like Abraham God calls to us and we follow. He nurtures and helps us to grow in our faith to bear the fruit that He so desires. It isn't that we have multiple salvation experiences when we are declared more righteous than others. Rather it is God changing our hearts and leading us in the paths of His righteousness for His name sake.

This is a mistake Catholics tend to make, thinking some men obtain a holiness moreso than others. That is not the case. All believers in our Lord Jesus Christ are equally holy. There are none who are more than someone else though God may choose to work with someone more than others.

...but you cannot unduce from those or any other examples that salvation is always a single binary event.

Of course I can. A person is either a slave to sin or a slave to righteousness (Rom 6). It is an either-or situation.

[fortheDeclaration]

Philip 2:12 is discussing spiritual growth, the context of the chapter is showing ones salvation (working out) growing in humility as Christ was humble.

as for 1Pe.

3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead: 4 Unto an inheritance, incorruptible, and undefiled and that cannot fade, reserved in heaven for you, 5 Who, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time. 6 Wherein you shalt greatly rejoice, if now you must be for a little time made sorrowful in divers temptations: 7 That the trial of your faith (much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ. 8 Whom having not seen, you love: in whom also now though you see him not, you believe and, believing, shall rejoice with joy unspeakable and glorified; 9 Receiving the end of your faith, even the salvation of your souls.

This verse is speaking of saved people, saved by faith who have an inheritance waiting for them already.

1Cor.

18 For the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.

Paul said that he and the Corinthians were saved

[annalex]

These are not independent events in the salvation process but one continuous process of the sanctification

The scripture that Akin cites clearly speaks of justification (or righteousness) in all three occasions:

Abraham "believed God and it was reckoned to him as righteousness" (Rom. 4:3). 1This passage clearly teaches us that Abraham was justified at the time he believed the promise concerning the number of his descendants.

...

"By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance, not knowing where he was going." (Hebrews 11:8)

Every Protestant will passionately agree that the subject of Hebrews 11 is saving faith—the kind that pleases God and wins his approval (Heb. 11:2, 6)—so we know that Abraham had saving faith according to Hebrews 11.

...

But just as Abraham received justification before Genesis 15:6, he also received it afterwards, for the book of James tells us, "Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? You see that faith was active along with his works, and faith was brought to completion by the works. Thus the scripture was fulfilled that says, 'Abraham believed God, and it was reckoned to him as righteousness,' and he was called the friend of God." (James 2:21-23)

The scripture speaks of righteousness or justification all three times. You want to call it sanctification -- which in itself would be fine, as it is the same process as justification -- but you insist justification was a one time event. That is simply ignoring the scripture because of some philosophical construct you find more appealing. As a Catholic, I cannot do that.

if God knows all things and God directs our paths, why would God justify a person in one point in time and take it away in another? At what point does God stop working in a person's life? It would seem to me that if God could work in my life when I was the most wretched sinner to lead me to Christ, then certainly He would see me stay with Christ when He has started a good work in me.

'Cause the Bible tells me so?

All believers in our Lord Jesus Christ are equally holy. There are none who are more than someone else though God may choose to work with someone more than others.

Or they may work with God more than others, -- compare the parable of the Talents. Also see, for example,

35 But love ye your enemies: do good, and lend, hoping for nothing thereby: and your reward shall be great, and you shall be the sons of the Highest; for he is kind to the unthankful, and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you shall be forgiven. 38 Give, and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you shall mete withal, it shall be measured to you again.

(Luke 6)

The reward is for the works, so it is unequal like the works are unequal. Now, I agree that eternal life -- salvation -- is either obtained or lost, but once it is obtained, there are degrees. Aquinas has a long discourse on that: Aureoles.

A person is either a slave to sin or a slave to righteousness (Rom 6). It is an either-or situation.

St. Paul ends that discourse with "I myself, with the mind serve the law of God; but with the flesh, the law of sin. (Romans 7:25)". What we have here is the struggle that is going on as long as one lives. A believer is equipped to win the race, but struggle it is nevertheless.

[annalex]

the context of the chapter is showing ones salvation

No it isn't. Show me.

This verse is speaking of saved people, saved by faith who have an inheritance waiting for them already.

It may be waiting a long time, because it is still in the believer's future, as the passage clearly shows.

[HarleyD]

The scripture speaks of righteousness or justification all three times. You want to call it sanctification -- which in itself would be fine, as it is the same process as justification -- but you insist justification was a one time event.

The confusion lies within this sentence. The scripture talks of Abraham as being made righteous ONE time.
Rom 4:3 For what does the Scripture say? "Abraham believed God, and it was counted to him for righteousness."

Abraham believed..it was counted to him. It was a one time deal. What you're confusing is that throughout our lives there are MANY times when we are justified. This is part of the ongoing Christian process. We are justified by our works after all.

I will hasten to add that what Catholics and most Protestants do not understand is that God is the initiator of our repentance, our faith, and our works. There are two points of views on this matter:

Reformed view - God came to Abraham. He did not come to his brothers. God brought Abraham to repentance and instilled in him his faith. God lead Abraham out of his country into another land, watched over him, and ensured that he would produce good works. God helped Abraham illustrate the faith and trust he had in God by asking Abraham to sacrifice his only son; not for God's benefit but as an illustration of trust.

The Arminian view - God came to Abraham as well as everyone else. Abraham listened to God while everyone else ignored Him. Abraham saw God's grace and made a choice while others saw God's grace and rejected it. God told Abraham that he should leave and Abraham decided to leave. God asked Abraham to sacrifice Issac not knowing if he really would or not.

Sadly today most believe the second example although this is not what the scriptures tell us.

Every Protestant will passionately agree that the subject of Hebrews 11 is saving faith—the kind that pleases God and wins his approval

Not this Protestant. Faith is given to us by God-it is a gift from God. Repentance is a gift from God. Knowledge and wisdom to make the right decision is a gift from God. Does anyone see a pattern? You CANNOT come to God on your own. You MUST be called by the Father.
Joh 6:44 No one can come to Me unless the Father who has sent Me draw him, and I will raise him up at the last day.

Everyone starts out as wicked but those who are called, He gave them the power to become children of God.

'Cause the Bible tells me so?

Don't you think that makes a pretty good reference point?

Or they may work with God more than others, -- compare the parable of the Talents. Also see, for example, Luke 6:35 But love ye your enemies: do good, and lend, hoping for nothing thereby...

Sure, God constantly calls to people all the time. Everyone shrugs their shoulders and says, "Who cares?" Everyone does what is evil. No one seeks after God. That is the point of God's grace. He must actively make us into believers-just as He did with Paul.

Now, I agree that eternal life -- salvation -- is either obtained or lost, but once it is obtained, there are degrees.

There is a hierarchy in heaven just as there is in hell. But we certainly won't be "sad" that we didn't do more because there will be no sorrow or sadness. What this hierarchy is I cannot understand except to say that it has all been appointed by God.

St. Paul ends that discourse with "I myself, with the mind serve the law of God; but with the flesh, the law of sin. (Romans 7:25)". What we have here is the struggle that is going on as long as one lives. A believer is equipped to win the race, but struggle it is nevertheless.

A believer only struggles because he wishes to struggle. A believer can "put on the newness of Christ and make no provision for the flesh to gratify it's desire". If we sin, as Christians, it is because we did not take God's promise to find a way of escape. Non-Christians are not so lucky.

This does raise a bit of a pet peeve of mine. Christians often criticize non-Christians for supporting sinful activities. How on earth would they realize what a sinful activity is without being enlightened by God? Christian on the other hand should know better. If they are engaged in sinful activities, it isn't because their "flesh is weak". That is nonsense. It is because they willfully wish to do the activity.