The Good, The True, and The Beautiful

A light conversation between the two opposing perspectives will reveal similar terminology and phrases that sound as if we might agree on more than one thinks.  The centrality of the problem lies mostly in the way in which the term justification is understood in scripture.  Is it a one time act?  Or is it a process?  Is it a declaration of a new state of being?  Or is it a word that is used interchangeably with sanctification.  The problem is complicated by a seemingly logical conclusion that flows from the idea of a person being justified in the Protestant sense.  The conclusion begs the question: “You can do whatever you want, right?”  This, I think, is an area where the argument possibly goes awry.  A red herring.1  Though it is a distraction, I think it might be worth analyzing.  Before I do, I want to clarify what appears to be the Catholic position first and then respond.

The Catholic understanding of salvation blends Justification and Sanctification into one.   As a result there is confusion (in the mind of the Protestant) over the issue of works.  I have provided a few quotes below from two Catholic authoritative bodies: councils and catechism.

• “If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema” (Council of Trent, Canons on Justification, Canon 9).” (CARM)

• “If any one saith, that man is truly absolved from his sins and justified, because he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.”2 (Canon 14). (CARM)

• “Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God’s mercy,” (CCC, par. 2020). (CARM)

• “Christ instituted the sacrament of Penance for all sinful members of his Church: above all for those who, since Baptism, have fallen into grave sin, and have thus lost their baptismal grace and wounded ecclesial communion. It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification. The Fathers of the Church present this sacrament as ‘the second plank (of salvation) after the shipwreck which is the loss of grace,” (CCC, par. 1446). (CARM)

• To understand this doctrine [Indulgences] and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the “eternal punishment” of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the “temporal punishment” of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.84 3 (CCC 1472)

Simplified, justification, according to Catholicism functions as a doorway where one may enter it only by the saving grace of Jesus Christ and walk upon the path beyond the door by the grace of Jesus.  Justification, therefore, is not a declaration, but a state of being in grace, rather than a metaphysical change of identity–though the righteousness of Christ is attributed to man–it is more so in the form of a title than any actual inward change.  Being in sate of grace is temporary and dependent entirely on one’s behavior, actions, and works.  In this way, justification is the door way and the path of becoming sinless.  One walks the path by grace through the sacraments (since they are the means of grace).  As a result, the Christian’s obedience, love to God, good works, and general benevolence to virtue has a two-fold motivation.  The first is to love and know God and the second is to secure one’s salvation, since it is evidently forever in question–there is never certainty.  My personal conviction is the latter becomes the central focus for living well, because fear motivates one to keep his soul safe.  Since such a fear exists, capitalizing on it would be very tempting.  Johann Tetzel’s chime, “as soon as a coin in the coffer rings, a soul from purgatory springs” becomes the hallmark card for Catholicism’s desire to use fear against people.  It worked well–St. Peter’s Basilica is beautiful.  Again, we have another possible red herring.  Just because the doctrine of indulgences was abused in history does not mean its not true.  Agreed.  However, the doctrine of indulgences creates a setting like a playwright’s stage where the actors perform–not because they love the play or acting but because if they don’t the souls of their loved ones are in danger.  What kind of person are you if you have it in your power  to help your loved ones with a small purchase of an indulgence, but choose to not do so?

The entire focus shifts from obeying God because one wants to love and glorify him to what can I do to take care of my soul or the soul of a loved one.  The audacity of such a doctrine removes Christian piety and in its stead places a system of control where you plug in the necessary factors  into an equation and get the results you want.  It is the difference between in inward focus and and outward focus.  The protestant view of justification, I think, is more biblical in the sense that it fits within the greater gospel narrative of scripture.  The protestant view follows below:

Justification is:

• “Justification is a divine act where God declares the sinner to be innocent of his sins.  It is a legal action in that God declares the sinner righteous — as though he has satisfied the Law of God.  This justification is based entirely on the sacrifice of Christ by His shed blood: “…having now been justified by His blood…” (Rom. 5:9).1 Justification is a gift of grace (Rom. 3:24; Titus 3:7) that comes through faith (Rom. 3:28; 5:1).2 Christians receive Jesus (John 1:12) and put their faith-filled trust in what Jesus did on the cross (Isaiah 53:12; 1 Pet. 2:24) and in so doing are justified by God.  The Bible states that justification is not by works (Rom. 3:20, 28; 4:5; Eph. 2:8-9) because our righteous deeds are filthy rags before God (Isaiah 64:6).  Therefore, we are saved by grace alone, through faith alone, in Christ alone.” (CARM)

• “Built into justification is the idea of imputation.  “To impute means “to set something to one’s account.”  In the Bible imputation is used as a legal term in several different ways. For example, when Paul sent Onesimus back to Philemon, he told Philemon that if Onesimus had incurred any debts they were to be put on Paul’s account (Philemon 17,18).  When a groom says to a bride “with all my worldly good I thee endow”, he is talking about imputation, placing to the bride’s account all of his property.  The Greek verb for imputation is logidzomai. It is used more than 40 times in the New Testament, ten times in Romans 4 alone, the imputation chapter. In the KVJ of Romans 4 it’s translated “counted” in 4:3,5, “reckoned” in 4:4,10, and “imputed” in 4:6,8,11,22,23,24.”4

Christian Liberty:

• “The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love, and a willing mind. All which were common also to believers under the law; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.” (Chapter XX, Westminster Confession)

When, Christ’s righteousness is counted to us by grace through faith (Eph. 2:8-9) we take on a new identity within a legal status (imputed righteousness) between us and God.  The tearing down of the wall of hostility provides an opportunity for man to participate in worship, obedience, sanctification for the first time without worry or fear that his salvation is at stake.  Because of the liberty that is gained because of Christ’s works and death, not mine, I am declared righteous in the sight of God.  Here, in the Protestant view, justification is separate from sanctification.  My participation in relational communion, obedience, worship, submission, and community of the church is the sanctification of my heart and mind (soul).  Though my legal status before God is already declared, I am still in need to reflect the holiness of Christ in the way I live.  I am a new creation and I sin.  As the holy spirit whispers to my heart and guides my mind, I am being transformed and empowered to repent, submit, change, and mature.  All of this, again, takes place without any fear that my salvation is in jeopardy.

So in answer to the red herring that challenges this profound freedom with the declaration that the Protestant has total freedom to do as he pleases, “you can do what you want,”  I say, yes, this is true, however, if one has truly submitted his life to the Lord with a sincere desire to be in fellowship with the Father, justification will not prompt disobedience but gratitude, humility, and most of all love for God.

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1 I say it is a distraction because if one rejects the Protestant view of Justification on the account that they don’t appreciate the effects or consequences of being justified it is like rejecting the existence of God because his existence does not appear to be meaningful.

2 Etymology: Late Latin anathemat-, anathema, from Greek, thing devoted to evil, curse

3 Council of Trent

4 http://www.realtime.net/~wdoud/topics/imputation.html

CARM (Christian Apologetics and Research Ministry – http://www.carm.org/religious-movements/roman-catholicism/roman-catholic-view-justification