G
GratiaCorpusChristi
Guest
Justification is, without a doubt, the central issue in the Catholic-Protestant divide, even if we often get caught up in the lesser issues (papal infallibility, purgatory, Marian doctrines). Even the debate over Holy Communion cannot compare, as many on the Protestant side ally themselves with the Catholics in the real presence debate; no such exceptions exist when discussing justification.
Unfortunately, the debate is racked with oversimplifications. Far too often, it is cast as a debate of faith vs. works. This, of course, is not the case.
Rather, the debate is over: forensic justification though faith alone vs. process justification through faith and meritorious works.
The Protestant position is that justification (= making righteous) is an instantaneous event, whereby God himself proclaims the sinner legally righteous (forensic) solely on the basis of their possession of faith.
Two important notes: First, authentic, saving faith, according to historic Protestants, is not merely intellectual assent (assensus). 'Mere belief' does not save us. Authentic, saving faith also includes fiducia, meaning faithfulness and trust, that consists in love for the content of faith, which of necessity inspires good works within us. Thus good works are not absent from the Protestant doctrine of justification, but automatically flow from it.
Second, it's important to note that God's declaration of righteousness happens because, as the sins of the person are legally credited to Christ, the holiness of Christ is legally credited (imputed) to the person in question (this is called double imputation). Thus, from the moment of conversion, the person is fully and completely righteous as Christ is fully and completely righteous. The process of sanctification, mirroring the Catholic process of justification in some respects, most continue after this to bring the sinner's actions into accord with the proclamation of justification. But where justified sinners fall short in the process of sanctification, they can fall back on their imputed righteousness.
The Catholic position is that justification is an extended process, which begins when the person first has faith, and then continues as the righteousness won by Christ on the cross is transfused into them both through the continued outpouring of God's love and as the believer merits additional righteousness through good works.
A corresponding note: The process of justification begins solely because the sinner processes saving faith. Moreover, the process continues solely because God continues to pour out his blessings on the person in question. Yet, and herein lies the crucial distinction, God, in his grace, has also allowed the works of the adopted sinner to contribute to the process. They are not required in the same sense as the law requires them of the unbeliever, but the person is called upon to contribute to their justification in cooperation with God. They are only able to do so because God is willing to view the works of his children as meritorious, as something that adds to what he accomplishes within them, but it does place much of the responsibility for completing the process on the shoulders of the adopted sinner.
I'll make an argument for the Protestant view in another post. But hopefully this will help clear up the issue so that we don't have insidious strawmen floating about. I hope Catholics feel I've done justice to their view.
Unfortunately, the debate is racked with oversimplifications. Far too often, it is cast as a debate of faith vs. works. This, of course, is not the case.
Rather, the debate is over: forensic justification though faith alone vs. process justification through faith and meritorious works.
The Protestant position is that justification (= making righteous) is an instantaneous event, whereby God himself proclaims the sinner legally righteous (forensic) solely on the basis of their possession of faith.
Two important notes: First, authentic, saving faith, according to historic Protestants, is not merely intellectual assent (assensus). 'Mere belief' does not save us. Authentic, saving faith also includes fiducia, meaning faithfulness and trust, that consists in love for the content of faith, which of necessity inspires good works within us. Thus good works are not absent from the Protestant doctrine of justification, but automatically flow from it.
Second, it's important to note that God's declaration of righteousness happens because, as the sins of the person are legally credited to Christ, the holiness of Christ is legally credited (imputed) to the person in question (this is called double imputation). Thus, from the moment of conversion, the person is fully and completely righteous as Christ is fully and completely righteous. The process of sanctification, mirroring the Catholic process of justification in some respects, most continue after this to bring the sinner's actions into accord with the proclamation of justification. But where justified sinners fall short in the process of sanctification, they can fall back on their imputed righteousness.
The Catholic position is that justification is an extended process, which begins when the person first has faith, and then continues as the righteousness won by Christ on the cross is transfused into them both through the continued outpouring of God's love and as the believer merits additional righteousness through good works.
A corresponding note: The process of justification begins solely because the sinner processes saving faith. Moreover, the process continues solely because God continues to pour out his blessings on the person in question. Yet, and herein lies the crucial distinction, God, in his grace, has also allowed the works of the adopted sinner to contribute to the process. They are not required in the same sense as the law requires them of the unbeliever, but the person is called upon to contribute to their justification in cooperation with God. They are only able to do so because God is willing to view the works of his children as meritorious, as something that adds to what he accomplishes within them, but it does place much of the responsibility for completing the process on the shoulders of the adopted sinner.
I'll make an argument for the Protestant view in another post. But hopefully this will help clear up the issue so that we don't have insidious strawmen floating about. I hope Catholics feel I've done justice to their view.
