Sola Fide

[Clare73]

In Romans 4:25, the Apostle Paul writes, "He was delivered up for our trespasses and raised for our justification." From a Catholic perspective, this passage is understood to refer to the sacrifice of Jesus on the cross and His resurrection as the means by which humanity is justified, or made right, with God.

Yes, as I presented in post #64, that is the meaning of justification in the Greek dikaiosis--putting one in right standing with justice, a sentence of acquittal of guilt, a declaration of rightwise standing with the law.

This is in line with the Catholic understanding of salvation as a free gift from God, received through faith in Jesus Christ and His redemptive work on the cross. The Catholic Church teaches that through Jesus' death and resurrection, humanity is reconciled to God and given the gift of eternal life.

Agreed, as I presented in post #64, the cross reconciles the born again to God by forgiveness of their sin, which saves them from God's wrath (Ro 5:9) and condemnation (Ro 5:18) on their sin.

This passage is related to the concept of Atonement, the Christian doctrine that Jesus, by his death and resurrection, made satisfaction for the sins of humanity. This doctrine is rooted in the Bible, particularly in the Pauline letters, and it is developed by the Church Fathers and in the liturgical tradition of the Church.

This understanding is supported by other scriptural references such as John 3:16, which states "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life," and 1 Corinthians 15:3-4, which states "For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures."

The Catholic Church teaches that justification, the act by which a person is made right with God, is a process that involves both grace and human cooperation.

Yes, as I presented in post #64,
justification/dikaiosis (forensic righteousness) is through faith (Ro 3:28) by grace, as is salvation (Eph 2:8-9), while
justification/dikaiosune (actual righteousness) is by obedience in the Holy Spirit which leads to righteousness, leading to holiness (Ro 6:16, Ro 6:19) of sanctification.

According to Catholic theology, justification is a work of God's grace that begins in baptism and continues throughout a person's life as they respond to God's call to holiness.

As I presented in post #64, according to Scripture, justification is by faith alone (Ro 3:28). . .therefore, it is not by the work of baptism.
Baptism, like circumcision, places you in the people of God (Col 2:11-12), and includes you in God's earthly blessings/provision for his people.

This understanding of justification is rooted in scriptural references such as Romans 2:6, which states "For he will render to every man according to his works," and James 2:24, which states "You see that a man is justified by works and not by faith alone."

James and Paul are talking about two different things:
Paul = operation of faith (to justification),
James = proof (justification) of faith.

In contrast, many Protestants believe that justification is a purely forensic transaction

This is a misrepresentation of Protestant Biblical belief.

that occurs at the moment of faith and is based solely on the imputed righteousness of Jesus Christ. This understanding of justification is sometimes referred to as "forensic justification" or "justification by faith alone."
The Catholic Church refutes this teaching on the grounds that it is not supported by scripture

And yet, as I presented in post #64, "justification (dikaiosis) by faith alone" is the explicit NT apostolic teaching of Ro 3:28.

and contradicts the biblical teaching on the role of good works in the process of justification. In the Catholic understanding, good works are seen as an essential aspect of the Christian life, and not just as a result of justification but also a means to grow in justification.

This is a misrepresentation of Protestant Biblical belief. . .which, as I presented in post #64, is the NT apostolic teaching of
justification (dikaiosune); i.e., actual righteousness, by obedience in the Holy Spirit which leads to righteousness leading to holiness of sanctification in Ro 6:16, Ro 6:19.

Scriptural references that support the Catholic understanding of justification include Matthew 25:31-46, where Jesus speaks about the Last Judgment and the criteria for eternal life, and Ephesians 2:8-10, which states "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God - not the result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them."
It's important to note that both Catholic and Protestant share the belief in the importance of faith in Jesus Christ as the foundation of justification, but differ in the understanding of the role of good works in the process of justification.

It likewise being important to note that, as I presented in post #64, the Protestant Biblical understanding of justification (dikaiosune) is the obedience in the Holy Spirit, which leads to actual righteousness leading to holiness of Ro 6:16, Ro 6:18; i.e., sanctification.

 

[Xeno.of.athens]

This is a misrepresentation of Protestant Biblical belief.

I dare say it is impossible to state exactly what protestants teach about justification because there are so many different teachings from the many groups of protestants.

 

[Clare73]

I dare say it is impossible to state exactly what protestants teach about justification because there are so many different teachings from the many groups of protestants.

I'm thinking in terms of the Reformers.

 

[Xeno.of.athens]

I'm thinking in terms of the Reformers.

Martin Luther, John Calvin, Ulrich Zwingly, and the host of others in the 16th century did not reach consensus on the matter of justification except insofar as they all said Catholics were wrong.

 

[Clare73]

Martin Luther, John Calvin, Ulrich Zwingly, and the host of others in the 16th century did not reach consensus on the matter of justification except insofar as they all said Catholics were wrong.

How much difference was there among them?

I'm thinking it was neglegible.

 

[Xeno.of.athens]

How much difference was there among them?

I'm thinking it was neglegible.

I am not a protestant nor claim to be a historian so I believe you'll receive better answers from a google academic search than I can provide.

This is the best I can do by way of explanation.

There are several different Protestant views of justification, each with their own unique understanding of how a person is made right with God. Here are a few of the main Protestant views, along with key scripture references that are often used to support them:

1. Lutherans: Lutherans believe in "forensic justification," which means that a person is declared righteous by God through faith alone (sola fide), based on the merits of Jesus Christ. They believe that this declaration is not based on any inherent righteousness or goodness in the person, but rather on the imputed righteousness of Christ. Key scripture references include Romans 3:21-26 and 4:22-25.
2. Reformed (Calvinists): Reformed theology also emphasizes the importance of faith alone, but they believe in the doctrine of "double imputation." This means that not only is the righteousness of Christ imputed to the believer, but the believer's sins are imputed to Christ, and he bears the punishment for them. Key scripture references include Romans 3:21-26 and 4:22-25, as well as 2 Corinthians 5:21.
3. Wesleyans (Methodists): Wesleyans believe in "prevenient grace," which means that before a person can believe in Christ and be justified, they must first be enabled to do so by a work of God's grace in their hearts. They believe that this grace enables the person to repent, believe in Christ, and be justified. Key scripture references include Ephesians 2:8-10, and John 6:44, 65
4. Baptists: Baptists believe that justification is by faith alone and that it is a one-time event that occurs at the point of salvation. They believe that good works and obedience to God's commands are the evidence of genuine faith, but they are not the basis for justification. Key scripture references include John 3:16, Romans 4:5, and Ephesians 2:8-9.

It's worth noting that all Protestant denominations believe in the teaching of justification by faith alone, but the way in which it is understood and explained may differ.

 

[Mark Quayle]

@Xeno.of.athens said:
In Romans 4:25, the Apostle Paul writes, "He was delivered up for our trespasses and raised for our justification." From a Catholic perspective, this passage is understood to refer to the sacrifice of Jesus on the cross and His resurrection as the means by which humanity is justified, or made right, with God.

Yes, as I presented in post #64, that is the meaning of justification in the Greek dikaiosis--putting one in right standing with justice, a sentence of acquittal of guilt, a declaration of rightwise standing with the law.

Not to throw a monkey-wrench into the works, but it might be relevant, that, at least according to one version, the justification is not said to be effected by him being raised, but that he was raised because of our justification —it reads like this: "who was delivered up because of our offenses, and was raised up because of our being declared righteous." Literal Standard Version.

Strong's shows the preposition, διὰ (dia), in this passage usually translated "for", as "denoting the channel of an act: through". —Curious...

 

[Clare73]

@Xeno.of.athens said:
In Romans 4:25, the Apostle Paul writes, "He was delivered up for our trespasses and raised for our justification." From a Catholic perspective, this passage is understood to refer to the sacrifice of Jesus on the cross and His resurrection as the means by which humanity is justified, or made right, with God.

Not to throw a monkey-wrench into the works, but it might be relevant, that, at least according to one version, the justification is not said to be effected by him being raised, but that he was raised because of our justification —it reads like this: "who was delivered up because of our offenses, and was raised up because of our being declared righteous." Literal Standard Version.

Strong's shows the preposition, διὰ (dia), in this passage usually translated "for", as "denoting the channel of an act: through". —Curious...

Thanks. . .here's how I understand: "was delivered because of the offenses of us, and was raised because of the justification of us."

I understand "because of" as "for the cause of, for the reason of."

 

[Clare73]

I am not a protestant nor claim to be a historian so I believe you'll receive better answers from a google academic search than I can provide.

This is the best I can do by way of explanation.

There are several different Protestant views of justification, each with their own unique understanding of how a person is made right with God. Here are a few of the main Protestant views, along with key scripture references that are often used to support them:

1. Lutherans: Lutherans believe in "forensic justification," which means that a person is declared righteous by God through faith alone (sola fide), based on the merits of Jesus Christ. They believe that this declaration is not based on any inherent righteousness or goodness in the person, but rather on the imputed righteousness of Christ. Key scripture references include Romans 3:21-26 and 4:22-25.
2. Reformed (Calvinists): Reformed theology also emphasizes the importance of faith alone, but they believe in the doctrine of "double imputation." This means that not only is the righteousness of Christ imputed to the believer, but the believer's sins are imputed to Christ, and he bears the punishment for them. Key scripture references include Romans 3:21-26 and 4:22-25, as well as 2 Corinthians 5:21.
3. Wesleyans (Methodists): Wesleyans believe in "prevenient grace," which means that before a person can believe in Christ and be justified, they must first be enabled to do so by a work of God's grace in their hearts. They believe that this grace enables the person to repent, believe in Christ, and be justified. Key scripture references include Ephesians 2:8-10, and John 6:44, 65
4. Baptists: Baptists believe that justification is by faith alone and that it is a one-time event that occurs at the point of salvation. They believe that good works and obedience to God's commands are the evidence of genuine faith, but they are not the basis for justification. Key scripture references include John 3:16, Romans 4:5, and Ephesians 2:8-9.

It's worth noting that all Protestant denominations believe in the teaching of justification by faith alone, but the way in which it is understood and explained may differ.

In all of the above, they are treating of dikaiosis (Ro 3:28), not of dikaiosune (Ro 6:16, Ro 6:19).

 

[Xeno.of.athens]

In all of the above, they are treating of dikaiosis (Ro 3:28), not of dikaiosune (Ro 6:16, Ro 6:19).

Apologies for the length of this reply, it is a copy of what a lexicon has to say on the word δικαιόω

G1344
δικαιόω
dikaióō; contracted dikaiṓ, fut. dikaiṓsō, from díkaios (G1342), just, righteous. To justify. Verbs which end in -óō generally indicate bringing out that which a person is or that which is desired, but not usually referring to the mode in which the action takes place. In the case of dikaióō, it means to bring out the fact that a person is righteous.


In Class. Gr., dikaióō could also mean to make anyone righteous by permitting such a one to bear for himself his condemnation, judgment, punishment, or chastisement. Such action of guilt upon one being tried in court would have been better expressed by the verb dikázō (which does not occur in the NT), although the subst. dikastḗs (G1348), a judge, does occur (Luk 12:14; Act 7:27, Act 7:35 [TR]). The more common word referring to the condemning of a guilty person examined in court is katadikázō (G2613), to condemn (Mat 12:7, Mat 12:37; Luk 6:37; Jas 5:6). The noun katadíkē does not occur in the NT, but it does in Class. Gr. and means a judgment given against one, a sentence. The verb is used in Mat 12:37, "For by thy words thou shalt be justified, and by thy words thou shalt be condemned [katadikasthḗsē]" (G2613). Thus katadikázō stands as a direct opposite of dikaióō. The examination of a case, whether favorable (1Co 4:3-4) or unfavorable (1Co 9:3; 1Co 14:24), is expressed by the investigative verb anakrínō (G350).


It must be clearly understood that in the NT the verb dikaióō, to justify, never means to make anyone righteous or to do away with his violation of the law, by himself bearing the condemnation and the imposed sentence. In the NT, man in his fallen condition can never do anything in order to pay for his sinfulness and thus be liberated from the sentence of guilt that is upon him as it happens in the mundane world; i.e., when a guilty person has paid the penalty of a crime, he is free from condemnation.


In the NT, dikaióō in the act. voice means to recognize, to set forth as righteous, to declare righteous, to justify as a judicial act. This is clear from Luk 10:25 in which a lawyer who came to Jesus asked Him how he could inherit eternal life. "Willing to justify himself" (Luk 10:29) means that he wanted to establish himself as righteous. So also the Pharisees to whom the Lord said in Luk 16:15, "Ye are they which justify yourselves before men," i.e., you have set yourselves forth as righteous, as if there is nothing wrong with you if you were to stand in a court of justice. Used in the same sense in Luk 7:29 stating that the people recognized that God acted justly in sending John the Baptist to preach repentance. This was an indirect recognition that indeed man needed to repent.


In the OT, in some instances (such as Psa 73:13 KJV), the Sept. translation of edikaíōsa, "I justified my heart" really means "I cleansed my heart." Elsewhere, when used in regard to a thing or a person, it means to find anything as right, to recognize or acknowledge anyone as just, to set forth as right or just.


(I) As a matter of right or justice, to absolve, acquit, clear from any charge or imputation. In Mat 12:37, dikaióō stands in direct opposition to katadikázō (G2613), to condemn, to sentence (see 1Co 4:4, where the Apostle Paul speaks of God's favorable judgment upon him, after having examined or investigated him and his actions in life). This investigative process is expressed by the verb anakrínō (G350). See 1Co 9:3; 1Co 14:24 where the verb anakrínomai (the pass. form) is used as a parallel of elégchomai (G1651), to be reproved, convicted of one's error and condemned. The Apostle Paul, therefore, does not use the word dikaióō, to declare right by a capricious judge, but rather that he declares a person right or wrong after the process of investigation and the finding of guilt or innocence.


In Act 13:39, it is used with the prep. apó (G575), from, referring to all those things from which the Mosaic Law could not liberate us. In this instance, therefore, as well as in Rom 6:7 where apó is used with the word "sin," "from sin" (see also Rom 6:18), it refers to our liberation from something, i.e., sin which holds man a prisoner, a slave. The verb dikaióō, therefore, is used in a similar vein as the verb eleutheróō (G1659), to deliver, set free. Thus dikaióō does not mean the mere declaration of innocence, but the liberation from sin which holds man a prisoner (see Sept.: Exo 23:7; Deu 25:1; 1Ki 8:32).


When used with heautón (G1438) in the acc., himself or oneself, it means to justify or excuse oneself. This meaning must definitely be distinguished from the use of the verb with God as Judge and man the object of His judgment. God never excuses man for being wrong, since He has His own perfect standard of judgment. Man, on the contrary, being perverse, due to the fall of Adam, judges himself by his own standard and excuses himself. That was what the young lawyer who came to Jesus did, "But he, willing to justify himself . . ." (Luk 10:29). The word dikaióō, to justify, here did not mean that he kept the commandments that he quoted in Luk 10:27, but that he excused himself from keeping them.


In the Class. Gr. writers, the word is used more widely meaning to do justice to or to defend the right of anyone, irrespective of whether such a defense may prove the person guilty or innocent.


(II) Spoken of character, dikaióō means to declare to be just as it should be, to pronounce right; of things, to regard as right and proper. It means to have the right to own or to claim things. In the NT, however, it is used only of persons meaning to acknowledge and declare anyone to be righteous, virtuous, good, díkaios (G1342), just; therefore it means:

(A) By implication, to vindicate, approve, honor, glorify, and in the pass. to receive honor, and so forth. In Luk 7:29, the people who heard Jesus "justified God," meaning they declared that God was right and that they approved of what He was saying. In Mat 11:19, "wisdom is justified of her children" means wisdom was approved by wise people. One has to be wise to recognize wisdom and declare it worthwhile (cf. Luk 7:35). To understand 1Ti 3:16 with the same meaning of approval see below. In Rom 3:4, "that thou mightest be justified in thy sayings" (from Psa 51:4), means acknowledged to be just and righteous in His sentence. This implies that when God is the judge, He exhibits the righteousness of His character, while man judges to exhibit the guilt or innocence of the accused. What God says proves what He is (Sept.: Eze 16:52).​

(B) In relation to God and the divine Law, it means to declare righteous, to regard as pious. In Luk 16:15 the Lord Jesus castigates the Pharisees for presenting themselves to be righteous and pious before men, no matter what God thought of them. Their interest was in their appearance before men. Spoken especially of the justification bestowed by God upon men through Christ, through the instrumentality of faith (Rom 3:26, Rom 3:30; Rom 4:5; Rom 8:30, Rom 8:33; Gal 3:8); in the pass. in Rom 3:28; Rom 5:1; Gal 2:16; Gal 3:24 where faith is stressed as the means of being justified; with the phrase "of works" (ex érgōn [G1537, G2041]), or with the neg. ouk (G3756), not (ouk ex érgōn) as in Rom 3:20; Rom 4:2; Gal 2:16; Jas 2:21, Jas 2:24-25); with the expression "not by law," i.e., not by means of law (Gal 3:11 [cf. Rom 2:13; Rom 3:24; Rom 5:9; 1Co 6:11; Gal 2:17; Tit 3:7]).​

... [There was too much text for a single post, so I cut it off here where Romans 3:28 is mentioned]

From a Catholic perspective justification is both to be "declared righteous" and to actually become righteous. One stands before God on judgement day not only appearing to be righteous but actually being righteous.

 

[Xeno.of.athens]

In all of the above, they are treating of dikaiosis (Ro 3:28), not of dikaiosune (Ro 6:16, Ro 6:19).

To make what I have written as clear as I can, though I have stated this before, I add the following to my previous post.

Justification is the Catholic teaching that God forgives and declares righteous those who believe in Jesus Christ and His sacrifice for their sins. According to the Catholic Church, justification is based on God's grace and the believer's faith, and it is a free gift from God that cannot be earned by good works.

Scripture references that support the Catholic perspective on justification include:

• Ephesians 2:8-9: "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast."
• Romans 3:22-24: "This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus."
• Romans 5:1: "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ."

However, the Catholic Church also teaches that good works are important in the life of a believer, as they are a natural response to God's grace and a demonstration of faith. Good works are also necessary for salvation in the next life, as they are evidence of true faith and justification.

Scripture references that support the Catholic perspective on good works include:

• James 2:14-26: "What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead."
• Matthew 25:31-46: "When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’"

In summary, Catholic perspective on Justification is that it is based on God's grace and the believer's faith, but also emphasizes the importance of good works as a natural response to God's grace and as evidence of true faith and justification.

 

[JoeT]

To make what I have written as clear as I can, though I have stated this before, I add the following to my previous post.

Justification is the Catholic teaching that God forgives and declares righteous those who believe in Jesus Christ and His sacrifice for their sins. According to the Catholic Church, justification is based on God's grace and the believer's faith, and it is a free gift from God that cannot be earned by good works.

Scripture references that support the Catholic perspective on justification include:

• Ephesians 2:8-9: "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast."
• Romans 3:22-24: "This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus."
• Romans 5:1: "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ."

However, the Catholic Church also teaches that good works are important in the life of a believer, as they are a natural response to God's grace and a demonstration of faith. Good works are also necessary for salvation in the next life, as they are evidence of true faith and justification.

Scripture references that support the Catholic perspective on good works include:

• James 2:14-26: "What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead."
• Matthew 25:31-46: "When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’"

In summary, Catholic perspective on Justification is that it is based on God's grace and the believer's faith, but also emphasizes the importance of good works as a natural response to God's grace and as evidence of true faith and justification.

Very good thus far, but you are not finished. Christians outside the Church are pragmatic in nature, and, dare I say, lazy in nature looking to put out minimal effort. In fact, often they redefine God to be an entity that serves man. Many believe that they need only say "I believe". Some say they only need to "confess" their faith. What must must the Church do or say to be "justified". How long does it take to be "justified" and where does "perfection" come into the process - After all I want instant oats in the morning and instant justification in the day to sleep comfortably in the evening. [Matthew 5:48].

JoeT