A couple weeks ago I wrote on the biblical definition of justification. I believe it is vital to understand that, biblically-speaking, justification is a declaration of righteousness given by God concerning man. This past week I have been studying the doctrine of justification in preparation for a speaking opportunity on the topic of the Roman Catholic Church. I had been somewhat familiar with the Catholic Church before, but recently have grown in my understanding of the differences between Catholic and Protestant views of justification. It has always been confusing to me why so many Protestants are quick to link arms with Catholics and act as if there is little to no difference between the two systems. I have been challenged again that there is a substantial difference and that Luther did not protest in vain.
One of the major differences comes when the Catholic Church teaches that justification is initiated at baptism and that baptism is absolutely necessary for salvation. Here is a quote from the Catholic Encyclopedia:
“Baptism as an infant cleanses from original sin, removes other sin and its punishment, provides justification in an initial form, provides spiritual rebirth or regeneration, and is ‘necessary for salvation.’”
It is interesting to note that this quote says that baptism provides justification in its initial form. This leads to another major difference in the two views of justification. Catholics believe that justification begins at the moment of baptism, but that it is not complete until the person actually becomes righteous before God. They deny a forensic declaration of righteousness and insist that justification is a process and not a position before God. Within such a system, it makes perfect sense to speak of the inception and increase of justification. It is something the sinner must work at throughout his or her life on earth. Those who have been baptized “work for eternal life by means of love-inspired virtues that are the fruit of the divine grace infused in the soul” (Lewis & Demarest, Integrative Theology).
Because of this, the typical Roman Catholic bases his salvation on his own level of sanctification (what God is presently doing in him), and not what Christ did for him on the cross. Because of this belief, those in the Catholic Church hold to the idea of “merit of worthiness.” Basically this means that free moral acts which are done in the state of grace earn merit before God.
Another major difference in the two views is that, according to the Catholic Church, justification can be lost and regained. (This of course fits with the idea that justification is a process.) Any time a Catholic commits a mortal sin he loses his justification but can regain it back again by performing the sacrament of penance. This sacrament involves contrition, confession, satisfaction, and absolution. If the process of justification is not completed here on earth, the sinner must spend years in purgatory being purified of any remaining sins.
But how does the Roman Catholic understanding of justification line up with Scripture? Can justification be rightly viewed as a process that can be lost and then regained by good works? No way.
The reason we need a forensic declaration of righteousness is because our sins have condemned us before God. God has examined the human race and has found us guilty before Him. Romans 1:18 explains that God’s wrath is revealed against all unrighteousness and ungodliness. Romans 3:23 informs us that we have all fallen short of the glory of God. There is no way we can live up to the standard of absolute holiness that He has set. It is impossible.
The question to ask is: Can the guilty justify themselves? NO! When we attempt to merit God’s saving grace we have destroyed the very essence of grace. Grace is God’s unmerited favor and there is no way humans can ever earn grace. If we were to come to God with all our good works in hand and seek to exchange them for a home in heaven, we would still fall well short of the perfect standard God has set. Romans 4:4-5 says that “…to the one who works, his wage is not credited as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.” This idea is echoed in Romans 11:6: “If it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.”
The point of this article is to remind and encourage Christians that justification is not a process we must pursue. It is something that has been secured once-for-all by the Lord Jesus Christ. Those who attempt to earn a right standing before God through their own good works are attempting the impossible. No one can merit His righteousness. And that is why we thank God for the perfect life and substitutionary death of His Son Jesus Christ. Without His life and death imputed to us we would still be lost in our sins, standing guilty before a holy God, with nothing but the filthy rags of human works.
One of the major differences comes when the Catholic Church teaches that justification is initiated at baptism and that baptism is absolutely necessary for salvation. Here is a quote from the Catholic Encyclopedia:
“Baptism as an infant cleanses from original sin, removes other sin and its punishment, provides justification in an initial form, provides spiritual rebirth or regeneration, and is ‘necessary for salvation.’”
It is interesting to note that this quote says that baptism provides justification in its initial form. This leads to another major difference in the two views of justification. Catholics believe that justification begins at the moment of baptism, but that it is not complete until the person actually becomes righteous before God. They deny a forensic declaration of righteousness and insist that justification is a process and not a position before God. Within such a system, it makes perfect sense to speak of the inception and increase of justification. It is something the sinner must work at throughout his or her life on earth. Those who have been baptized “work for eternal life by means of love-inspired virtues that are the fruit of the divine grace infused in the soul” (Lewis & Demarest, Integrative Theology).
Because of this, the typical Roman Catholic bases his salvation on his own level of sanctification (what God is presently doing in him), and not what Christ did for him on the cross. Because of this belief, those in the Catholic Church hold to the idea of “merit of worthiness.” Basically this means that free moral acts which are done in the state of grace earn merit before God.
Another major difference in the two views is that, according to the Catholic Church, justification can be lost and regained. (This of course fits with the idea that justification is a process.) Any time a Catholic commits a mortal sin he loses his justification but can regain it back again by performing the sacrament of penance. This sacrament involves contrition, confession, satisfaction, and absolution. If the process of justification is not completed here on earth, the sinner must spend years in purgatory being purified of any remaining sins.
But how does the Roman Catholic understanding of justification line up with Scripture? Can justification be rightly viewed as a process that can be lost and then regained by good works? No way.
The reason we need a forensic declaration of righteousness is because our sins have condemned us before God. God has examined the human race and has found us guilty before Him. Romans 1:18 explains that God’s wrath is revealed against all unrighteousness and ungodliness. Romans 3:23 informs us that we have all fallen short of the glory of God. There is no way we can live up to the standard of absolute holiness that He has set. It is impossible.
The question to ask is: Can the guilty justify themselves? NO! When we attempt to merit God’s saving grace we have destroyed the very essence of grace. Grace is God’s unmerited favor and there is no way humans can ever earn grace. If we were to come to God with all our good works in hand and seek to exchange them for a home in heaven, we would still fall well short of the perfect standard God has set. Romans 4:4-5 says that “…to the one who works, his wage is not credited as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.” This idea is echoed in Romans 11:6: “If it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.”
The point of this article is to remind and encourage Christians that justification is not a process we must pursue. It is something that has been secured once-for-all by the Lord Jesus Christ. Those who attempt to earn a right standing before God through their own good works are attempting the impossible. No one can merit His righteousness. And that is why we thank God for the perfect life and substitutionary death of His Son Jesus Christ. Without His life and death imputed to us we would still be lost in our sins, standing guilty before a holy God, with nothing but the filthy rags of human works.
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