Justification (theology)

In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.^[1]

The means of justification is an area of significant difference amongst the diverse theories of atonement defended within Roman Catholic, Eastern Orthodox, Oriental Orthodox and Protestant theologies.^[2] Justification is often seen as being the theological fault line that divided Roman Catholicism from the Lutheran and Reformed traditions of Protestantism during the Reformation.^[3]

Broadly speaking, Catholic and Orthodox Christians believe that justification, which in their view initially occurs at Baptism, partaking of the Sacraments and the resulting grace of cooperation with God's will (sanctification) are an organic whole of one act of reconciliation brought to completeness in glorification.^[4]^[5]

In Catholic doctrine, righteousness is infused, i.e., God "pours" grace into one's soul or, "fills" one with his grace more and more over time; faith as is shown through charity and good works (fides caritate formata) justifies sinners. In Protestant doctrine, righteousness is imputed (λογίζομαι, "logizomai") to the inherently ungodly, by grace, through faith in the cross of Christ.

These traditions teach the concept of fiduciary faith, that is, 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."^[6] Therefore, a righteousness from God is viewed as being credited to the sinner's account through faith alone, apart from works, being based solely on the blood of Christ. Growth in personal holiness is considered distinct from justification, belonging rather to sanctification.

In Roman Catholic, Orthodox, and most Protestant theology, anyone who has been justified will produce good works as a product of faith, as a result of God's grace in sanctification. Notable exceptions to the idea that sanctification and good works always accompany justification are found in Free Grace Theology and many within the Independent Baptist movement.^[7]

For Lutherans, justification can be lost with the loss of faith; for Catholics and Orthodox Christians, justification can be lost by committing a mortal sin.^[8]^[9] For Methodists along with other groups belonging to the Holiness Movement, salvation can be lost with the loss of faith or through sinning (cf. conditional security).^[10]^[11] The Reformed tradition generally holds that justification can never truly be lost: for those who have been justified by grace, will certainly persevere through faith until the return of Christ himself.^[12]

^ Cross, Frank Leslie; Livingstone, Elizabeth A. (2005). The Oxford Dictionary of the Christian Church. Oxford University Press. p. 914. ISBN 978-0-19-280290-3.
^ Breck, John (1 September 2006). "God's "Righteousness"". Orthodox Church in America. Retrieved 4 April 2017. In the West, at least in the popular mind, the debate was long polarized between Catholic emphasis on salvation through "works-righteousness," and Protestant insistence on "justification by faith (alone!)." Protestantism believes salvation is accomplished by grace in response to faith. But that faith cannot be passive; it will inevitably express itself, not merely by confessing Jesus as "personal Lord and Savior," but by feeding, clothing, visiting and otherwise caring for the "least" of Jesus' brethren (Mt 25).
^ For example, Kurt Aland, A History of Christianity, vol. 2, trans. James Schaaf (Philadelphia: Fortress Press, 1986) pp. 13–14.
^ Peters, Ted (1 August 2015). God – The World's Future: Systematic Theology for a New Era (3rd ed.). Augsburg Fortress Publishers. p. 391. ISBN 9781506400419. Justification is not enough for the Methodists. The Christian life cannot get along without transformation as well. Transformation is accomplished through the process of sanctification. "The one [justification] implies what God does for us through his Son, the other [sanctification] he works in us by his Spirit." The spiritual life of the Methodist ends up reiterating what the Roman Catholics had deemed so important, namely transformation.
^ O'Kelley, Aaron T. (7 October 2014). Did the Reformers Misread Paul?: A Historical–Theological Critique of the New Perspective. Wipf & Stock Publishers. p. 43. ISBN 9781625647726. Fourth, justification is connected to the sacramental system, particularly the sacraments of baptism and penance. The former is the instrumental cause of initial justification, and the latter restores justification once it has been lost through mortal sin...Final salvation, therefore, is the result of an inherent, though imperfect, righteousness.
^ "New Advent".
^ Wilkin, Bob (September 2014). "What Is Free Grace Theology? – Grace Evangelical Society". Retrieved 2022-09-06.
^ CATHOLIC ENCYCLOPEDIA: Justification. Retrieved 23 November 2017.
^ Joint Declaration on the Doctrine of Justification. The Vatican. Retrieved 23 November 2017.
^ Pinson, J. Matthew (2002). Four Views on Eternal Security. Harper Collins. p. 18. ISBN 9780310234395. While for Arminius loss of salvation came only through ceasing to believe in Christ, Wesleyans held that it could result from eiter unbelief or unconfessed sin. ... Anabaptists (e.g., Mennonites, Brethren) and Restorationists (e.g., the Churches of Christ, Christian Churches, Disciples of Christ) have traditionally tended towards doctrines of salvation similar to that of Wesleyan Arminianism – without affirming a "second blessing" and entire sanctification. There have always been some in these groups, however, who espoused a view more akin to Reformed Arminianism. Many traditional Lutherans also affirm the possibility of apostasy and reconversion.
^ Robinson, Jeff (25 August 2016). "Meet a Reformed Arminian". The Gospel Coalition. Retrieved 16 June 2019. Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
^ "Perseverance of the Saints". Grace to You. Retrieved 2022-08-13.

[1] Cross, Frank Leslie; Livingstone, Elizabeth A. (2005). The Oxford Dictionary of the Christian Church. Oxford University Press. p. 914. ISBN 978-0-19-280290-3.

[2] Breck, John (1 September 2006). "God's "Righteousness"". Orthodox Church in America. Retrieved 4 April 2017. In the West, at least in the popular mind, the debate was long polarized between Catholic emphasis on salvation through "works-righteousness," and Protestant insistence on "justification by faith (alone!)." Protestantism believes salvation is accomplished by grace in response to faith. But that faith cannot be passive; it will inevitably express itself, not merely by confessing Jesus as "personal Lord and Savior," but by feeding, clothing, visiting and otherwise caring for the "least" of Jesus' brethren (Mt 25).

[3] For example, Kurt Aland, A History of Christianity, vol. 2, trans. James Schaaf (Philadelphia: Fortress Press, 1986) pp. 13–14.

[Peters2015-4] Peters, Ted (1 August 2015). God – The World's Future: Systematic Theology for a New Era (3rd ed.). Augsburg Fortress Publishers. p. 391. ISBN 9781506400419. Justification is not enough for the Methodists. The Christian life cannot get along without transformation as well. Transformation is accomplished through the process of sanctification. "The one [justification] implies what God does for us through his Son, the other [sanctification] he works in us by his Spirit." The spiritual life of the Methodist ends up reiterating what the Roman Catholics had deemed so important, namely transformation.

[O'Kelley2014-5] O'Kelley, Aaron T. (7 October 2014). Did the Reformers Misread Paul?: A Historical–Theological Critique of the New Perspective. Wipf & Stock Publishers. p. 43. ISBN 9781625647726. Fourth, justification is connected to the sacramental system, particularly the sacraments of baptism and penance. The former is the instrumental cause of initial justification, and the latter restores justification once it has been lost through mortal sin...Final salvation, therefore, is the result of an inherent, though imperfect, righteousness.

[6] "New Advent".

[7] Wilkin, Bob (September 2014). "What Is Free Grace Theology? – Grace Evangelical Society". Retrieved 2022-09-06.

[8] CATHOLIC ENCYCLOPEDIA: Justification. Retrieved 23 November 2017.

[:0-9] Joint Declaration on the Doctrine of Justification. The Vatican. Retrieved 23 November 2017.

[Pinson2002-10] Pinson, J. Matthew (2002). Four Views on Eternal Security. Harper Collins. p. 18. ISBN 9780310234395. While for Arminius loss of salvation came only through ceasing to believe in Christ, Wesleyans held that it could result from eiter unbelief or unconfessed sin. ... Anabaptists (e.g., Mennonites, Brethren) and Restorationists (e.g., the Churches of Christ, Christian Churches, Disciples of Christ) have traditionally tended towards doctrines of salvation similar to that of Wesleyan Arminianism – without affirming a "second blessing" and entire sanctification. There have always been some in these groups, however, who espoused a view more akin to Reformed Arminianism. Many traditional Lutherans also affirm the possibility of apostasy and reconversion.

[Robinson2016-11] Robinson, Jeff (25 August 2016). "Meet a Reformed Arminian". The Gospel Coalition. Retrieved 16 June 2019. Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.

[12] "Perseverance of the Saints". Grace to You. Retrieved 2022-08-13.

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