Some say that justification is a legal act of God in which He declares the sinner to be worthy of heaven even though he continues to be a sinful creature. In this view of justification there is no internal renewal or real sanctification whether instant or through a lifelong process but simply an external application of the justice of Christ.
To Catholic Christians and many other Christians, justification is understood differently. We understand from Scriptures that justification is not the covering of sin but the eradication and the beginning of true sanctification and simultaneous renewal. The soul is transformed into goodness instead of being a sinful soul with sins covered by Christ’s blood. We see Scriptures saying that forgiveness results in a complete removal of sins. The only time the Bible mentions the covering of sin is in the context of one man’s sin being forgiven by another. One should note that we have no power to forgive another’s sin, therefore the context is that we do all we can and cover or overlook those sins against us. In relation to God and His removal of sin the Scriptures use quite different terminology such as “blot out”, “blotting out”, “clears away” and “takes away”.
Catholics see justification as a rebirth and supernatural life in a former sinner:
(Joh 3:5 DRB) Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.
(Tit 3:5 DRB) Not by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.
That creates an inner renewal of the soul:
(Eph 4:23 DRB) And be renewed in spirit of your mind:
Resulting in complete sanctification:
(1Co 6:11 DRB) And such some of you were. But you are washed: but you are sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God.
Through this glorious process initiated by God’s grace the soul becomes beautiful, holy and worthy of heaven where nothing unclean is allowed. It is not an ugly sinful soul hidden under the blood of Jesus but instead one sanctified by Him and created anew for His glory.
In Christ
Fr. Joseph
Hello Father,
ReplyDeleteI recently discovered your explanations on CARM and I searched for you on the Internet. I am a faithful Catholic. But I find that many Catholics even, misunderstand my position when I say that St. Paul was speaking of the Sacraments when he mentioned Titus 3:5 and Romans 3:28.
Here's my logic Father. If we look at Romans 2:13, we see that St. Paul says:
Romans 2: 13(For not the hearers of the law are just before God, but the doers of the law shall be justified.
That simple statement, reminds me of RCIA. Converts to the Church are taught to keep the Commandments and then to request Baptism.
Doers of the Law shall be justified.
There were no chapters back when the Scriptures were written. Therefore, it is in this same stream of thought, that St. Paul continues and says that:
Romans 3:28
Therefore we conclude that a man is justified by faith without the deeds of the law.
The CCC says:
1216 "This bath is called enlightenment,....It is called gift because it is conferred on those who bring nothing of their own; ....
In the Sacraments, all we bring is our faith. Therefore the Church says:
1127 Celebrated worthily in faith, the sacraments confer the grace that they signify.....
But, when I present these thoughts to even knowledgeable Catholics, they have said these are heretical and one asked, "do you think you have discovered something even St. Thomas Aquinas did not?"
Your thoughts.
Sincerely,
De Maria
“I recently discovered your explanations on CARM and I searched for you on the Internet. I am a faithful Catholic. But I find that many Catholics even, misunderstand my position when I say that St. Paul was speaking of the Sacraments when he mentioned Titus 3:5 and Romans 3:28.”
ReplyDeleteThank you very much for asking for my opinion on this issue. Let us look first at Titus 3:5….. This verse alludes to the Sacrament of Baptism specifically. This verse gives testimony that Baptism, not to the exclusion of any other Sacrament, produces its effect ex opere operato which means that it is independent of the disposition of the person receiving the Sacrament. Salvation is always the sole result of God’s mercy. We are not saved by any good works or works of justice.
As you aptly discerned the verses in Romans starting with verse 26 and continuing through verse 28 are also speaking of the Sacraments. In verse 26 we learn that it is Christ alone from whom all grace comes as it is He and He alone who justifies all men. Certainly the Gentiles are justified and sanctified outside of the written law of Moses. We also learn that the Jews cannot be justified and consequently saved without the faith and grace of Christ. St. Paul does not teach that faith alone will save which is the antithesis of the Gospel and the teaching of the Apostles.
“Here's my logic Father. If we look at Romans 2:13, we see that St. Paul says:
Romans 2: 13(For not the hearers of the law are just before God, but the doers of the law shall be justified.
That simple statement, reminds me of RCIA. Converts to the Church are taught to keep the Commandments and then to request Baptism.
Doers of the Law shall be justified.
There were no chapters back when the Scriptures were written. Therefore, it is in this same stream of thought, that St. Paul continues and says that:
Romans 3:28
Therefore we conclude that a man is justified by faith without the deeds of the law.
The CCC says:
1216 "This bath is called enlightenment,....It is called gift because it is conferred on those who bring nothing of their own; ....
In the Sacraments, all we bring is our faith. Therefore the Church says:
1127 Celebrated worthily in faith, the sacraments confer the grace that they signify.....”
If I understand your position correctly, your understanding is orthodox and is in alignment with Catholic teaching not only in the Catechism but also in the decrees of the Council of Trent. It is all about grace…The grace that from the Holy Spirit draws us to Christ in faith and the grace that as a result of that faith prompts us to do God’s works in our life which earn merit but are not the cause or the impetus of our salvation.
“But, when I present these thoughts to even knowledgeable Catholics, they have said these are heretical and one asked, "do you think you have discovered something even St. Thomas Aquinas did not?"”
There are two views of Catholic soteriology that are accepted by the Church, Molinism and Thomism. I am a Molinist and as a result I disagree with some of Thomas Aquinas’ teaching. That is perfectly acceptable to disagree with the great doctor of the Church who was not infallible in his teaching as none of us are. It sounds as if you are a Molinist as well. God bless and thanks for the commentary and the question.
In Christ
Fr. Joseph
Thank you Father. I was beginning to wonder whether I should continue using this line of reasoning. Although I find it is the most effective in my discussions with Protestants.
ReplyDeleteI've heard of Molinism, but never studied it. I'll have to crack their books now. Can you recommend a good book or website?
You have given me confidence to ask another question. My concern with asking you particularly is that I want to make sure that I'm not running in vain (Gal 2:2).
I'm having this discussion with several Catholics on the CA. Its concerning whether the process of justification begins before or upon Baptism. I say it begins before. Here's my reasoning:
According to my understanding of Trent, justification begins at conversion, when God calls the man to turn to Him:
CHAPTER V
THE NECESSITY OF PREPARATION FOR JUSTIFICATION IN ADULTS, AND WHENCE IT PROCEEDS
It is furthermore declared that in adults the beginning of that justification must proceed from the predisposing grace of God through Jesus Christ, that is, from His vocation, whereby, without any merits on their part, they are called; ….
The CCC says the same:
1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us "the righteousness of God through faith in Jesus Christ" and through Baptism:34....
Notice how two ways are here identified, by the righteousness of God through faith AND through Baptism.
1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.
Notice again, two modes identified, the remission of sins and also the sanctification and renewal of the inner man (Baptism and the Sacraments).
The first work is conversion which effects justification.
This is clearly seen in the RCIA process. People who convert turn to God and begin to live according to the Commandments. Despising their sins and asking God for forgiveness.
Then they ask for Baptism, they are Baptized, born again children of God.
Therefore, I believe the Church teaches that the process of justification begins prior to Baptism. In fact, the process has a name, "the Purgative Way."
Anyway Father, if you read through the discussion on the CA to which I referred, I think I got the better of those with whom I was debating. However, it is one thing to win a debate and another to arrive at truth. And since so many, even knowledgeable lay Catholics seem to be of the opposite opinion, I have to question my understanding.
The reason I'm asking you in particular is because the Priests which I know are not apologetically inclined. And their eyes glaze over when I bring up any of these topics. Worse, some of them don't seem to approve. So, lucky you. ;)
Sincerely,
De Maria
Sincerely,
De Maria