For Catholic teaching you might want to consult the Council of Trent.
In Catholic theology, there is a real sense in which justification first occurs.
Council of Trent, session 6:
we are therefore said to be justified freely, because that none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace.
In Catholic theology, justification is considered to begin at the above point and continues through the life of the soul. Trent says: *
Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting.*Reformed theology tends not to go beyond “position in” Christ. Catholics have this notion in a sense as well, however it is more nuanced. While person A and B may both be justified, person A may be less attached to sin, and his soul in a closer condition to his heavenly nature than person B, and can *in this sense *be said to be “further justified” (in the words of Trent), even though both of them would go to heaven if they died. It could be paraphrased to one person being “greater,” like was said of John the Baptist, for instance. Since Reformed theology espouses imputed righteousness, that Jesus’ holiness equally “covers” anyone who is justified in the eyes of God, they do not admit to such degrees.
When we cooperate with grace by good works, we are further sanctified, which Catholics consider part of justification since justification entails all facets of getting right with God. More from Trent:*…the words of the Apostle: Abound in every good work, knowing that your labour is not in vain in the Lord;
for God is not unjust, that he should forget your work, and the love which you have shown in his name; and, do not lose your confidence, which hath a great reward. And, for this cause, life eternal is to be proposed to those working well unto the end…*And:*CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification (i.e. not the aforementioned unmerited initial justification in my first paragraph, but the subsequent sanctifying dimension of justification), and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
CANON XI.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
*
).