Justification

(Latin justificatio; Greek dikaiosis.)

A biblio-ecclesiastical term; which denotes the transforming of the sinner from

the state of unrighteousness to the state of holiness and sonship of God.

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). Considered as a state or habit (habitus

justificationis), it denotes the continued possession of a quality inherent in the

soul, which theologians aptly term sanctifying grace. Since the sixteenth century

great differences have existed between Protestants and Catholics regarding the

true nature of justification. As the dogmatic side of the controversy has been fully

explained in the article on GRACE, we shall here consider it more from an

historical point of view.

I. THE PROTESTANT DOCTRINE ON JUSTIFICATION

The ideas on which the Reformers built their system of justification, except

perhaps fiduciary faith, were by no means really original. They had been

conceived long before either by heretics of the earlier centuries or by isolated

Catholic theologians and had been quietly scattered as the seed of future

heresies. It was especially the representatives of Antinomianism (q.v.) 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. For this

reason St. Augustine (De fide et operibus, xiv) was of the opinion that the

Apostles James, Peter, John, and Jude had directed their Epistles against the

Antinomians of that time, who claimed to have taken their doctrines -- so

dangerous to morality -- from the writings of St. Paul. Until quite recently, it was

almost universally accepted that the epistle of St. James was written against the

unwarranted conclusions drawn from the writings of St. Paul. Of late, however,

Catholic exegetes have become more and more convinced that the Epistle in

question, so remarkable for its insisting on the necessity of good works, neither

aimed at correcting the false interpretations of St. Paul's doctrine, nor had any

relation to the teaching of the Apostle of the Gentiles. 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. Gal., v,6; I Cor.,

xiii,2), whilst faith devoid of charity and good works (fides informis) is a dead faith

and in the eyes of God insufficient for justification (cf. James, ii, 17 sqq.).

According to this apparently correct opinion, the Epistles of both Apostles treat

of different subjects, neither with direct relation to the other. For St. James

insists on the necessity of works of Christian charity, while St. Paul intends to

show that neither the observance of the Jewish Law nor the merely natural good

works of the pagans are of any value for obtaining the grace of justification (cf.

Bartmann, "St. Paulus u. St. Jacobus und die Rechtertigung", Freiburg, 1897).

Whether Victorinus, a neo-Platonist, already defended the doctrine of justification

by faith alone, is immaterial to our discussion. On the other hand, it cannot be

denied that in the Middle Ages there were a few Catholic theologians among the

Nominalists (Occam, Durandus, Gabriel Biel), who went so far in exaggerating

the value of good works in the matter of justification that the efficiency and dignity

of Divine grace was unduly relegated to the background. Of late, Fathers Denifle

and Weiss have shown that Martin Luther was acquainted almost exclusively

with the theology of these Nominalists, which he naturally and justly found

repugnant, and that the "Summa" of St. Thomas and the works of other great

theologians were practically unknown to him. Even Ritschl ("Christliche Lehre von

der Rechfertigung und Versohnung", I, 3rd ed., Bonn, 1889, pp. 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.

Nevertheless it was not a healthy reaction against Nominalism, but Luther's own

state of conscience that caused his change of views. Frightened, tormented,

worn out by constant reflexions on his own sinfulness, he had finally found, even

before 1517, relief and consolation only in the thought that man cannot overcome

concupiscence, and that sin itself is a necessity. This thought naturally led him

to a consideration of the fall of man and its consequences. Original sin has so

completely destroyed our likeness to God and our moral faculties in the natural

order, that our will has lost its freedom regarding works morally good or bad, and

we are consequently condemned to commit sin in every action. Even what we

consider good works are nothing but sin. Since, according to Luther,

concupiscence, of which death alone shall free us, constitutes the essence of

original sin, all our actions are corrupted by it. Concupiscence as an intrinsically

evil disposition, has instilled its deadly poison into the soul, its faculties, and its

action (cf. Mohler, "Symbolik", sec. 6). But here we are forced to ask: If all our

moral actions be the outcome of an internal necessity and constraint, how can

Luther still speak of sin in the true meaning of the word? Does not original sin

become identical with the "Evil Substance" of the Manichaeans, as later on

Luther's follower, Flacius Illyricus, quite logically admitted?

Against this dark and desolate background there stands out the more clearly the

mercy of God, who for the sake of the Redeemer's merits lovingly offers to

despairing man a righteousness (justitia) already complete in itself, namely the

exterior righteousness of God or of Christ. 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. Thus on the part of

God, justification is, as the Formulary of Concord (1577) avows, a mere external

pronouncement of justification, a forensic absolution from sin and its eternal

punishments. This absolution is based on Christ's holiness which God imputes

to man's faith. Cf. Solid. Declar. III de fide justif., sec. 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? According to Luther (and

Calvin also), the faith that justifies is not, as the Catholic Church teaches, a firm

belief in God's revealed truths and promises (fides theoretica, dogmatica), but is

the infallible conviction (fides fiducialis, fiducia) that God for the sake of Christ

will no longer impute to us our sins, but will consider and treat us, as if we were

really just and holy, although in our inner selves we remain the same sinners as

before. Cf. Solid. Declar. III, sec. 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, organon leptikon) 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. For this reason the

Lutheran formularies of belief lay great stress on the doctrine that our entire

righteousness does not intrinsically belong to us, but is something altogether

exterior. Cf. Solid. Declar., sec. 48: "It is settled beyond question that our justice

is to be sought wholly outside of ourselves and that it consists entirely in our

Lord Jesus Christ." The contrast between Protestant and Catholic doctrine here

becomes very striking. For according to the teaching of the Catholic Church the

righteousness and sanctity which justification confers, although given to us by

God as efficient cause (causa efficiens) and merited by Christ as meritorious

cause (causa meritoria), become an interior sanctifying quality or formal cause

(causa formalis) in the soul itself, which it makes truly just and holy in the sight

of God. In the Protestant system, however, remission of sin is no real

forgiveness, no blotting out of guilt. Sin is merely cloaked and concealed by the

imputed merits of Christ; God no longer imputes it, whilst in reality it continues

under cover its miserable existence till the hour of death. Thus there exist in man

side by side two hostile brothers as it were -- the one just and the other unjust;

the one a saint, the other a sinner; the one a child of God, the other a slave of

Satan -- and this without any prospect of a conciliation between the two. For,

God by His merely judicial absolution from sin does not take away sin itself, but

spreads over it as an outward mantle His own righteousness. 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). As long as the sinner with the "arm of faith" firmly clings to

Christ, he is and will ever remain regenerated, pleasing to God, the child of God

and heir to heaven. Faith, which alone can justify, is also the only requisite and

means of obtaining salvation. Neither repentance nor penance, neither love of

God nor good works, nor any other virtue is required, though in the just they may

either attend or follow as a result of justification. (Cf. Solid. Declar, sec. 23:

"Indeed, neither contrition nor love nor any other virtue, but faith alone is the

means by which we can reach forth and obtain the grace of God, the merit of

Christ and the remission of sin.") It is well known that Luther in his German

translation of the Bible falsified Rom. iii, 28, by interpolating the word "alone" (by

faith alone), and to his critics gave the famous answer: "Dr. Martin Luther wants

it that way, and says, 'Papist and ass are the same thing: sic volo, sic jubeo, sit

pro ratione voluntas'."

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. There is only one thing that might possibly

divest him of justification, namely, the loss of fiduciary faith or of faith in general.

From this point of view we get a psychological explanation of numerous

objectionable passages in Luther's writings, against which even Protestant with

deep moral sense, such as Hugo Grotius and George Bull, earnestly protested.

Thus we find in one of Luther's letters, written to Melancthon in 1521, the

following sentence: "Be a sinner and sin boldly, but believe and rejoice in Christ

more strongly, who triumphed over sin, death, and the world; as long as we live

here, we must sin." Could anyone do more to degrade St. Paul's concept of

justification than Luther did in the following blasphemy: "If adultery could be

committed in faith, it would not be a sin"? (Cf. Möhler, "Symbolik", sec. 16). The

doctrine of justification by faith alone was considered by Luther and his followers

as an incontrovertible dogma, as the foundation rock of the Reformation, as an

"article by which the Church must stand or fall" (articulus stantis et cadentis

ecclesia), and which of itself would have been a sufficient cause for beginning the

Reformation, as the Smalkaldic Articles emphatically declare. 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. 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. We assert this of Protestantism in general; for the doctrine of

justification as defended by the reformed Churches differs only in non-essentials

from Lutheranism. The most important of these differences is to be found in

Calvin's system, which taught that only such as are predestined infallibly to

eternal salvation obtain justification, whilst in those not predestined God

produces a mere appearance of faith and righteousness, and this in order to

punish them the more severely in hell (Cf. Mohler, "Symbolik", sec.12).

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). For if it be essential to fiduciary faith that it infallibly assures the

sinner of his own justification, it cannot mean anything but a firm conviction of the

actual possession of grace. If, moreover, the sinner be justified, not by an interior

righteousness capable of increase or decrease, but through God's sanctity

eternally the same, it is evident that all the just from the common mortal to the

Apostles and the Blessed Virgin Mary possess one and the same degree of

righteousness and sanctity. Finally if, as Luther maintains, only the loss of faith

(according to Calvin, not even that) can deprive us of justification, it follows that

justification once obtained can never be lost.

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. For,

by stating that fiduciary faith alone suffices for obtaining both justification and

eternal happiness, he minimized our moral faculties to such an extent that

charity and good works no longer affect our relations with God. By this doctrine

Luther opened a fundamental breach between religion and morality, between faith

and law, and assigned to each its own distinct sphere of action in which each

can attain its end independent of the other. Prof. Paulsen of Berlin was therefore

justified in eulogizing Kant, who followed Luther in this matter, as the Philosopher

of Protestantism". (Cf. Mohler, "Symbolik", sec. 25.)

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. Osiander (d. 1552), at once an enthusiastic admirer of

Luther and an independent thinker, emphatically stated (in opposition to Luther

and Calvin) that the justifying power of faith consists in a real, instrinsic union of

Christ with the soul, an opinion for which, as being Catholic, he was censured

freely. 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. Luther's most dangerous

adversary, however, was his friend Melancthon, who, in his praiseworthy

endeavour to smooth over by conciliatory modifications the interior difficulties of

this discordant system, laid the foundation for the famous Synergisten-Streit

(Synergist Dispute), which was so soon to become embittered. In general it was

precisely the denial of man's free will in the moral order, and of the impossibility

of his full cooperation with Divine grace that repelled so many followers of Luther.

No sooner had Pfeffinger in his book, "De libero arbitrio" (Leipzig, 1555) taken up

defence of man's free will than many theologians of Jena (e.g. Strigel) boldly

attacked the Lutheran Klotz-Stock-und-Steintheorie (log-stick-and-stone theory),

and tried to force from their adversaries the concession that man can cooperate

with God's grace. The theological quarrel soon proved very annoying to both

parties and the desire for peace became universal. "The Half-Melanchtonians"

had succeeded in smuggling Synergism into the "Book of Torgau" (1576); but

before the "Formulary of Concord" was printed in the monastery of Bergen (near

Magdeburg, 1557), the article in question was eliminated as heterodox and the

harsh doctrine of Luther substituted in the symbols of the Lutheran Church. The

new breach in the system by the Synergisten-Streit was enlarged by a counter

movement that originated among the Pietists and Methodists, who were willing to

admit the fallible assurance of salvation -- given by fiduciary faith -- only in case

that that assurance was confirmed by internal experience. But what probably

contributed most of all to the crumbling of the system was the rapid growth of

Socinianism and Rationalism which during the seventeenth and eighteenth

centuries gained so many adherents among the Lutherans. 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. Latterly, A. Ritschl defined justification as the change in the

consciousness of our relation to God and amplified this idea by the statement

that the certainty of our salvation is further determined by the consciousness of

our union with the Christian community. Schleiermacher and Hengstenberg

deviated still father from the old doctrine. For they declared contrition and

penance as also necessary for justification, thus "coming dangerously near the

Catholic system", as Derner expresses it ("Geschichte der protest. Theologie",

Munich, 1867, p.583). Finally the Lutheran Church of Scandinavia has in the

course of time experienced a "quiet reformation", inasmuch as it now, without

being fully conscious of the fact, defends the Catholic doctrine on justification (cf.

Krogh-Tonning, "Die Gnadenlehre und die stille Reformation", Christiania, 1894).

The strict orthodoxy of the Old Lutherans, e.g. in the Kingdom of Saxony and the

State of Missouri, alone continues to cling tenaciously to a system, which

otherwise would have slowly fallen into oblivion.

I. THE CATHOLIC DOCTRINE ON JUSTIFICATION

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. Denzinger-Bannwart, "Enchir.", nn.793-810)

and thirty-three canons (l.c., 811-43) gives in the clearest manner all necessary

information about the process, causes, effects, and qualities of justification.

(1) The Process of Justification (Processus justificationis)

Since justification as an application of the Redemption to the individual

presupposes the fall of the entire human race, the Council of Trent quite logically

begins with the fundamental statement that original sin has weakened and

deflected, but not entirely destroyed or extinguished the freedom of the human

will (Trent, sess. VI, cap. i: "Liberum arbitrium minime extinctum, viribus licet

attenuatum et inclinatum"). Nevertheless, as the children of Adam were really

corrupted by original sin, they could not of themselves arise from their fall nor

shake off the bonds of sin, death, and Satan. Neither the natural faculties left in

man, nor the observance of the Jewish Law could achieve this. Since God alone

was able to free us from this great misery, He sent in His infinite love His only

begotten Son Jesus Christ, Who by His bitter passion and death on the cross

redeemed fallen man and thus became the Mediator between God and man. But

if the grace of Redemption merited by Christ is to be appropriated by the

individual, he must be "regenerated by God", that is he must be justified. What

then is meant by justification? 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 (l.c., cap.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"). In the New Law this justification cannot, according to Christ's precept,

be effected except at the fountain of regeneration, that is, by the baptism of

water. While in Baptism infants are forthwith cleansed of the stain of original sin

without any preparation on their part, the adult must pass through a moral

preparation, which consists essentially in turning from sin and towards God. This

entire process receives its first impulse from the supernatural grace of vocation

(absolutely independent of man's merits), and requires an intrinsic union of the

Divine and human action, of grace and moral freedom of election, in such a

manner, however, that the will can resist, and with full liberty reject the influence

of grace (Trent, l.c., can.iv: "If any one should say that free will, moved and set in

action by God, cannot cooperate by assenting to God's call, nor dissent if it

wish. . . let him be anathema"). By this decree the Council not only condemned

the Protestant view that the will in the reception of grace remains merely passive,

but also forestalled the Jansenistic heresy regarding the impossibility of resisting

actual grace. (See Jansenius.) With what little right heretics in defence of their

doctrine appeal to St. Augustine, may be seen from the following brief extract

from his writings: "He who made you without your doing does not without your

action justify you. 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.

clxix, c. xi, n.13). Regarding St. Augustine's doctrine cf. J. Jausbach, "Die Ethik

des hl. Augustinus", II, Freiburg, 1909, pp. 208-58.

We now come to the different states in the process of justification. 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). Cardinal

Pallavicini (Hist. Conc. Trid., VIII, iv, 18) tells us that all the bishops present at

the council fully realized how important it was to explain St. Paul's saying that

man is justified through faith. Comparing Bible and Tradition they could not

experience any serious difficulty in showing that fiduciary faith was an absolutely

new invention and that the faith of justification was identical with a firm belief in

the truths and promises of Divine revelation (l. c.: "illumque [Deum] tanquam

omnis justitiae fontem diligere incipiunt"). 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. The process of justification is then brought

to a close by the baptism of water, inasmuch as by the grace of this sacrament

the catechumen is freed from sin (original and personal) and its punishments,

and is made a child of 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.

Considering merely the psychological analysis of the conversion of sinners, as

given by the council, it is at once evident that faith alone, whether fiduciary or

dogmatic, cannot justify man (Trent, l. c., can. xii: "Si quis dixerit, fidem

justificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata

remittentis propter Christum, vel eam fiduciam solam esse, qua justificamur,

a.s."). Since our Divine adoption and friendship with God is based on perfect love

of God or charity (cf. Gal., v, 6; I Cor., xiii; James, ii, 17 sqq.), dead faith devoid

of charity (fides informis) cannot possess any justifying power. Only such faith

as is active in charity and good works (fides caritate formata) can justify man,

and this even before the actual reception of baptism or penance, although not

without a desire of the sacrament (cf. Trent, Sess. VI, cap. iv, xiv). But, not to

close the gates of heaven against pagans and those non-Catholics, who without

their fault do not know or do not recognize the Sacraments of Baptism and

Penance, Catholic theologians unanimously hold that the desire to receive these

sacraments is implicitly contained in the serious resolve to do all that God has

commanded, even if His holy will should not become known in every detail.

(2) The Formal Cause of Justification

The Council of Trent decreed that the essence of active justification comprises

not only forgiveness of sin, but also "sanctification and renovation of the interior

man by means of the voluntary acceptation of sanctifying grace and other

supernatural gifts" (Trent, l. c., cap. vii: "Non est sola peccatorum remissio, sed

et sanctificatio et renovatio interioris hominis per voluntariam susceptionem

gratiae et donorum"). In order to exclude the Protestant idea of a merely forensic

absolution and exterior declaration of righteousness, special stress is laid on the

fact that we are justified by God's justice, not that whereby He himself is just but

that whereby He makes us just, in so far as He bestows on us the gift of His

grace which renovates the soul interiorly and adheres to it as the soul's own

holiness (Trent, l. c., cap. vii: "Unica formalis causa [justificationis] est justitia

Dei, non qua ipse justus est, sed qua nos justos facit, qua videlicet ab eo donati,

renovamur spiritu mentis nostrae: et non modo reputamur, sed vere justi

nominamur et sumus, justitiam in nobis recipientes unusquisque suam"). This

inner quality of righteousness and sanctity is universally termed "sanctifying (or

habitual) grace", and stands in marked contrast to an exterior, imputed sanctity,

as well as to the idea of merely covering and concealing sin. By this, however,

we do not assert that the "justitia Dei extra nos" is of no importance in the

process of justification. 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. The

Council of Trent (l. c. cap. vii), moreover, did not neglect to enumerate in

detail the other causes of justification: the glory of God and of Christ

as the final cause (causa finalis), the mercy of God as the efficient

cause (causa efficiens), the Passion of Christ as the meritorious

cause (causa meritoria), the reception of the Sacraments as the

instrumental cause (causa instrumentalis). Thus each and every

factor receives its full share and is assigned its proper place. Hence

the Catholic doctrine on justification, in welcome contrast to the

Protestant teaching, stands out as a reasonable, consistent,

harmonious system. For further explanation of the nature of

sanctifying grace, see GRACE. Regarding the false doctrine of the

Catholic theologian Hermes, cf. Kleutgen, "Theologie der Vorzeit", II

(2nd ed., Munster, 1872), 254-343.

According to the Council of Trent sanctifying grace is not merely a

formal cause, but "the only formal cause" (unica causa formalis) of

our justification. By this important decision the Council excluded the

error of Butzer and some Catholic theologians (Gropper, Scripando,

and Albert Pighius) who maintained that an additional "external

favour of God" (favor Dei externus) belonged to the essence of

justification. The same decree also effectually set aside the opinion

of Peter Lombard, that the formal cause of justification (i.e.

sanctifying grace) is nothing less than the Person of the Holy Ghost,

Who is the hypostatic holiness and charity, or the uncreated grace

(gratia increata). Since justification consists in an interior sanctity

and renovation of spirit, its formal cause evidently must be a created

grace (gratia creata), a permanent quality, a supernatural

modification or accident (accidens) of the soul. 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. Several great theologians have answered in the

affirmative, as for instance Lessius ("De summo bono", II, i; "De

perfect. moribusque divin.", XII, ii); Petavius ("De Trinit.", viii, 4

sqq.); Thomassin ("De Trinit.", viii, 9 sqq.), and Hurter ("Compend.

theol. dogmat.", III, 6th ed., pp. 162 sqq.). The solution of the lively

controversy on this point between Fr. Granderath ("Zeitschrift fur

katholische Theologie", 1881, pp. 283 sqq.; 1883, 491 sqq., 593

sqq.; 1884, 545 sqq.) and Professor Scheeben ("Dogmatik", II, sec.

169; "Katholik", 1883, I, 142 sqq.; II, 561 sqq.; 1884, I, 18 sqq.; II,

465 sqq., 610 sqq.) seems to lie in the following distinction: the

Divine adoption, inseparably connected with sanctifying grace, is

not constituted by the personal indwelling of the Holy Ghost, but

receives therefrom its full development and perfection.

(3) The Effects of Justification

The two elements of active justification, forgiveness of sin and

sanctification, furnish at the same time the elements of habitual

justification, freedom from sin and holiness. According to the

Catholic doctrine, however, this freedom from sin and this sanctity

are effected, not by two distinct and successive Divine acts, but by a

single act of God. For, just as light dispels darkness, so the infusion

of sanctifying grace eo ipso dispels from the soul original and mortal

sin. (Cf. Trent, sess. VI, can. xi: "Si quis dixerit, homines justificari

vel sola imputatione justitiae Christi, vel sola peccatorum

remissione, exclusa gratia et caritate, quae in cordibus eorum per

Spiritum Sanctum diffundatur atque illis inhaereat. . ., a.s.") In

considering the effects of justification it will be useful to compare the

Catholic doctrine of real forgiveness of sin with the Protestant theory

that sin is merely "covered" and not imputed. By declaring the grace

of justification, or sanctifying grace, to be the only formal cause of

justification, the Council of Trent intended to emphasize the fact that

in possessing sanctifying grace we possess the whole essence of

the state of justification with all its formal effects; that is, we possess

freedom from sin and sanctity, and indeed freedom from sin by

means of sanctity. Such a remission of sin could not consist in a

mere covering or non-imputation of sins, which continue their

existence out of view; it must necessarily consist in the real

obliteration and annihilation of the guilt. This genuinely Biblical

concept of justification forms such an essential element of

Catholicism, that even Antonio Rosminis's theory, standing half way

between Protestantism and Catholicism, is quite irreconcilable with

it. According to Rosmini, there are two categories of sin:

such as God merely covers and does not impute (cf. Ps., xxxi,

1);

such as God really forgives and blots out.

By the latter Rosmini understood deliberate sins of commission

(culpae actuales et liberae), by the former indeliberate sins

(peccata non libera), which "do no harm to those who are of the

people of God". This opinion was censured by the Holy Office (14

Dec., 1887), not only because without any reason it defended a

twofold remission of sin, but also because it stamped indeliberate

acts as sins (cf. Denzinger-Bannwart, "Enchir.", n.1925).

Although it is a Catholic dogma that sanctifying grace and sin

(original and mortal) do never exist simultaneously in the soul, there

may be, nevertheless a diversity of opinion regarding the extent of

this incompatibility, according as it is considered as either moral,

physical, or metaphysical in character. 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. This would logically imply in

contradiction to the "unica causa formalis" of the Council of Trent, a

twofold formal cause of justification (cf. Pohle, "Dogmatik", II, 4th

ed., Paderborn, 1909, p.512). Suarez (De gratia, VII, 20) and some

of his followers in defending a physical contrast come nearer the

truth. 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. This

opinion might be safely accepted were sanctifying grace only a

physical ornament of the soul. But since in reality it is an ethical form

of sanctification by which even an infant in receiving baptism is

necessarily made just and pleasing to God, there must be between

the concepts of grace and of sin a metaphysical and absolute

contradiction, which not even Divine omnipotence can alter and

destroy. For this last opinion, defended by the Thomists and the

majority of theologians, there is also a solid foundation in Holy Writ.

For the contrast between grace and sin is as great as between light

and darkness (II Cor., vi, 14; Eph., v, 8), between life and death

(Rom., v, 21; Col., ii, 13; I John, iii, 14), between God and idols,

Christ and Belial (II Cor., vi, 15 sqq.), etc. Thus it follows from Holy

Writ that by the infusion of sanctifying grace sin is destroyed and

blotted out of absolute necessity, and that the Protestant theory of

"covering and not imputing sin" is both a philosophical and a

theological impossibility. Besides the principal effect of justification,

i.e. real obliteration of sin by means of sanctification, there is a

whole series of other effects: beauty of the soul, friendship with God,

and Divine adoption. In the article on GRACE these are described

as formal effects of sanctifying grace. In the same article is given an

explanation of the supernatural accompaniments -- the three

theological virtues, the moral virtues, the seven gifts, and the

personal indwelling of the Holy Ghost. These, as freely bestowed

gifts of God, cannot be regarded as formal effects of justification.

(4) The Qualities of Justification

We have seen that Protestants claim the following three qualities for

justification: certainty, equality, the impossibility of ever losing it.

Diametrically opposed to these qualities are those defended by the

Council of Trent (sess. VI, cap. 9-11): uncertainty (incertitudo),

inequality (inaequalitas), amissibility (ammisibilitas). Since these

qualities of justification are also qualities of sanctifying grace, see

GRACE.

PROTESTANT BELIEFS: Clasen, Die christliche Heilsgewissheit (1907); Haring, Dikaiosyne Theou

bei Paulus (1896); cf. Denifle, Die abendlandischen Schriftausleger uber justitia Dei u. justificatio

(Mainz, 1905); Cremer, Die paulinische Rechtfertigungslehre (2nd ed., 1900); Nosgen, Der

Schriftbeweis fur die evangelische Rechtfertigungslehre (1901); Schlatter, Der Glaube im N.T. (3rd

ed., 1905); Feine, Das Gesetzesfreie Evangelium des Paulus (1899); Idem, Jesus Christus u. Paulus

(1902); Clemen, Paulus, sein Leben u. Wirken (2 vols., 1904); Gottschick, Die Heilsgewissheit des

evangelishen Christen in Zeitschr. fur Theol. u. Kritik (1903), 349 sqq.; Denifle, Luther u. Luthertum

in der ersten Entwicklung, I (Mainz, 1904); Ihmels, Die Rechtfertigung allein durch den Glauben,

unser fester Grund Rom gegenuber in Neue kirchliche Zeitschrift (1904), 618 sqq.; Denifle and

Weiss, Luther u. Luthertum etc., II (Mainz). Cf. also Harnack, Dogmengesch., III (4th ed., Freiburg,

1909); Ihmels in Herzog and Jauck, Realencycl. fur protest. Theol., s.v. Rechtfertigung.

CATHOLIC TEACHING: Vega, De justificatione doctrina universa, LL. XV absolute tradita (Venice,

1548); Bellarmine, De justificatione impii in Opp. omnia, VI (Paris, 1873); Nussbaum, Die Lehre der

kathol. Kirche uber die Rechtfertigung (Munich, 1837); Wieser, S. Pauli doctrina de justificatione

(Trent, 1874); Mohler, Symbolik (2nd ed., Mainz, 1890), secs. x-xxvii; Einig in Kirchenlex., s.v.

Rechtfertigung; Rademacher, Die ubernaturliche Lebensordnung nach der paulinischen u.

johanneischen Theologie (Freiburg, 1903); Mausbach, Die Ethik des hl. Augustinus, II (Freiburg,

1900); Pohle, Dogmatik, II (4th ed., Paderborn, 1909), 484-5556; Hefner, Entstehungsgeach. des

Trienter Rechtfertigungs-Dekretes (Paderborn, 1909); Prumbs, Die Stellung des Trid. Konz. zu der

Frage nach dem Wesen der heilignachenden Gnade (Paderborn, 1910).

Joseph Pohle

Transcribed by Terry Wilkinson

The Catholic Encyclopedia, Volume VIII

Nihil Obstat, October 1, 1910. Remy Lafort, S.T.D., Censor

Imprimatur. +John Cardinal Farley, Archbishop of New York

The Catholic Encyclopedia: NewAdvent.org