Though Augustine finds justification and sanctification inseparable, they are not indistinguishable. (Cf. But there is an impassable gap between the Catholic and the Lutheran position after that point. 208-58. ), etc. Considered as an act (actus justificationis), justification is the work of God alone, presupposing, however, on the part of the adult the process of justification and the cooperation of his free will with God's preventing and helping grace (gratia praeveniens et cooperans). and Professor Scheeben ("Dogmatik", II, sec. . Since our Divine adoption and friendship with God is based on perfect love of God or charity (cf. The means of justification is an area of significant difference amongst the diverse theories of atonement defended within Roman Catholic, Eastern Orthodox and Protestant theologies. For, just as light dispels darkness, so the infusion of sanctifying grace eo ipso dispels from the soul original and mortal sin. 6). des Trienter Rechtfertigungs-Dekretes (Paderborn, 1909); Prumbs, Die Stellung des Trid. Thus we need not wonder when later on we see Lutheran theologians declaring that the Sola-Fides doctrine, as the principium materiale of Protestantism, deserves to be placed side by side with the doctrine of Sola-Scriptura ("Bible alone", with the exclusion of Tradition) as its principium formale — two maxims in which the contrast between Protestant and Catholic teaching reaches its highest point. Prof. Paulsen of Berlin was therefore justified in eulogizing Kant, who followed Luther in this matter, as the “Philosopher of Protestantism“. The historic debate over justification is commonly stated in terms of faith alone, the Protestant position, and faith plus good works, the alleged Catholic doctrine. However, Dr. Horrell notes that Catholics view justification as both a point and a process: “What the Roman Catholic rejects is that there is an imputed righteousness of Christ to us at the moment of salvation, that we are counted as fully righteous in the sight of God” This book shows that the Catholic understanding of Salvation, particularly in the area of Justification, is the only correct way to understand Scripture's teaching on this subject. iv: “Justificatio impii… translatio ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae et adoptionis filiorum Dei per secundum Adam, Jesum Christum, Salvatorem nostrum”). (Cf. vii: "Non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum"). 105, 117) admits that neither the Church in her official teaching nor the majority of her theologians ever sanctioned, much less adopted, the extreme views of the Nominalists. Möhler, "Symbolik", sec. Besides the principal effect of justification, i.e. This event was undoubtedly of great importance on the path toward the unity of Christians, since, as is well-known, the question of justification was one of the issues most discussed at the time of the Protestant Reformation. Several great theologians have answered in the affirmative, as for instance Lessius (“De summo bono”, II, i; “De perfect. 105, 117) admits that neither the Church in her official teaching nor the majority of her theologians ever sanctioned, much less adopted, the extreme views of the Nominalists. ; II, 561 sqq. Declar. Prof. Paulsen of Berlin was therefore justified in eulogizing Kant, who followed Luther in this matter, as the Philosopher of Protestantism". Recently, the Catholic doctrine of justification has become a divisive issue even among evangelicals, as they seek to determine how far they should go in cooperative relations with Catholics.In this conclusion to our series on Roman Catholicism, we will examine both the commonalities and differences between Catholic and Protestant soteriology (beliefs about salvation). Quite distinct from this is the question whether the personal indwelling of the Holy Ghost, although not required for justification (inasmuch as sanctifying grace alone suffices), be necessary as a prerequisite for Divine adoption. 15: "Through the obedience of Christ by faith the just are so declared and reputed, although by reason of their corrupt nature they still are and remain, sinners as long as they bear this mortal body." For, even if it is not the formal cause of justification (causa formalis), it is nevertheless its true exemplar (causa exemplaris), inasmuch as the soul receives a sanctity in imitation of God‘s own holiness. u. Kritik (1903), 349 sqq. James Akin [Note: To understand the Biblical basis of some of the concepts in this paper, such as the fact that salvation is a process, see the paper "Salvation Past, Present, and Future."] (Cf. This would logically imply in contradiction to the "unica causa formalis" of the Council of Trent, a twofold formal cause of justification (cf. The harshness, want of harmony, intrinsic improbability, and contradiction of Holy Writ contained in the system soon brought about a reaction in the very midst of Protestantism. On the contrary, they believe that St. James had no other object than to emphasize the fact — already emphasized by St. Paul — that only such faith as is active in charity and good works (fides formata) possesses any power to justify man (cf. Incidentally, we may here call attention to another significant fact, namely that it was Luther who laid the foundation for the separation of religion and morality. (Cf. Butzer (d. 1551) likewise admits in addition to an “imputed exterior righteousness”, the idea of an “inherent righteousness” as a partial factor in justification, thus meeting Catholicism half way. New York: Robert Appleton Company, 1910. Nihil Obstat. According to the now universally rejected opinion of the Nominalists (Occam, Gabriel Biel) and the Scotists (Mastrius, Henno) the contrast between grace and sin is based on a free decree and acceptation of God, or in other words, the contrast is merely moral. From what has been said it is obvious that justification as understood by Protestants, presents the following qualities: its absolute certainty (certitudo), its equality in all (aequalitas), and finally the impossibility of ever losing it (inamissibilitas). III, § 15: “Through the obedience of Christ by faith the just are so declared and reputed, although by reason of their corrupt nature they still are and remain sinners as long as they bear this mortal body.” This so-called “fiduciary faith” is not a religious-moral preparation of the soul for sanctifying grace, nor a free act of cooperation on the part of the sinner; it is merely a means or spiritual instrument (instrumentum, Greek: organonleptikon) granted by God to assist the sinner in laying hold of the righteousness of God, thereby to cover his sins in a purely external manner as with a mantle. dogmat. On the contrary, they believe that St. James had no other object than to emphasize the fact—already emphasized by St. Paul—that only such faith as is active in charity and good works (fides formata) possesses any power to justify man (cf. ; II, 465 sqq., 610 sqq.) In their explanation grace and sin exclude each other with the same necessity as do fire and water, although in both cases God, by a miracle of his omnipotence, could suspend the general law and force the two hostile elements to exist peacefully side by side. Since these qualities of justification are also qualities of sanctifying grace, see Grace. Without your knowing He made you, with your willing He justifies you, but it is He who justifies, that the justice be not your own" (Serm. (Cf. Justification denotes that change or transformation in the soul by which man is transferred from the state of original sin, in which as a child of Adam he was born, to that of grace and Divine sonship through Jesus Christ, the second Adam, our Redeemer (I. c., cap. From the Reformation perspective, justification Since the Roman Catholic doctrine of justification is much like Luther’s, it will be sufficient to note only those aspects of Rome’s doctrine unique to the Catholic position. The result of decades of Lutheran–Roman Catholic dialogue, this document represents an ecumenical event of major historical significance. Solid. We have an authentic explanation of the Catholic doctrine in the famous "Decretum de justificatione" of the Sixth Session (13 Jan., 1547) of the Council of Trent, which in sixteen chapters (cf. (Cf. For, God by His merely judicial absolution from sin does not take away sin itself, but spreads over it as an outer mantle His own righteousness. Faith, which alone can justify, is also the only requisite and means of obtaining salvation. Since neither charity nor good works contribute anything towards justification — inasmuch as faith alone justifies — their absence subsequently cannot deprive the just man of anything whatever. This document, the fruit of almost thirty years of ecumenical dialogue, without a doubt will … Francisco Suárez (De gratia, VII, 20) and some of his followers in defending a physical contrast come nearer the truth. Fiduciary faith was no longer considered a spiritual means to assist man in reaching out for the righteousness of God, but was identified with a disposition which is upright and pleasing to God. The same process of justification is repeated in those who by mortal sin have lost their baptismal innocence; with this modification, however, that the Sacrament of Penance replaces baptism. This book shows that the Catholic understanding of Salvation, particularly in the area of Justification, is the only correct way to understand Scripture's teaching on this subject. This opinion might be safely accepted were sanctifying grace only a physical ornament of the soul. The next step is a genuine sorrow for all sin with the resolution to begin a new life by receiving holy baptism and by observing the commandments of God. omnia, VI (Paris, 1873); Nussbaum, Die Lehre der kathol. The Counter Reformation, or Catholic Reformation, began at the Council of Trent in . The Lutheran (and Calvinistic) doctrine on justification reaches its climax in the assertion that "fiduciary faith", as described above, is the only requisite for justification (sola fides justificat). This is not accurate, however. Galatians 5:6; 1 Corinthians 13; James 2:17 sqq. during the Apostolic times who welcomed the idea that faith alone suffices for justification, and that consequently the observance of the moral law is not necessary either as a prerequisite for obtaining justification or as a means for preserving it. Luther became convinced that James was opposed to Paul’s doctrine of justification by faith alone and thus dismissed the epistle as non-canonical. Since, however, neither maxim can be found in the Bible, every Catholic is forced to conclude that Protestantism from its very beginning and foundation is based on self-deception. The Council of Trent assigns the first and most important place to faith, which is styled "the beginning, foundation and root of all justification" (Trent, l.c., cap.viii). With the “arm of faith” the sinner eagerly reaches out for this righteousness and puts it on as a cloak of grace, covering and concealing therewith his misery and his sins. III de fide justif., § xi: “The term justification in this instance means the declaring just, the freeing from sin and the eternal punishment of sin in consideration of the justice of Christ imputed to faith by God.”, What then is the part assigned to faith in justification? For this last opinion, defended by the Thomists and the majority of theologians, there is also a solid foundation in Holy Writ. Contact information. For further explanation of the nature of sanctifying grace, see SUPERNATURAL GRACE. Grand Rapids: Eerdmans, 2000. We agree with Bergauer that Luther erred with respect to James and Augustine. 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