Offered for discussion and debate - My understanding of Justification

[De_Maria]

Here’s my understanding of the Catholic Teaching of Justification.

Justification in the Old Testament sense is, as the word itself tells us, becoming just or righteous in the eyes of God.

We can see an example of this when Moses says:
Deuteronomy 6:24 And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. 25 And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.

We still keep this mandate. The Catholic Church teaches:

2068 The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them; the Second Vatican Council confirms: “The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments.”

Justification in the New Testament sense is the washing of our sins by the washing of regeneration which is the work of God.

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

The Catholic Church says:
1215 This sacrament is also called “the washing of regeneration and renewal by the Holy Spirit,” for it signifies and actually brings about the birth of water and the Spirit without which no one “can enter the kingdom of God.”

Justification in the Old Testament sense is justification by faith and works.

Justification in the New Testament sense is the justification by faith apart from works. which occurs in the Sacraments.

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[De_Maria]

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A better Covenant with better promises

Scripture says:
Hebrews 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Just as the New Testament is a better Covenant than the Old, the justification effected by the Sacraments of God effect a more perfect justification than that which is accomplished by faith and works. Justification by faith and works can not bring about perfection nor salvation. Sacramental justification brought about by the Holy Spirit does bring about perfect cleansing of the soul and therefore salvation.

The Council of Trent, Session VI says:
CHAPTER IV
A BRIEF DESCRIPTION OF THE JUSTIFICATION OF THE SINNER AND ITS MODE IN THE STATE OF GRACE
In which words is given a brief description of the justification of the sinner, as being a translation from that state in which man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam, Jesus Christ, our Savior.
This translation however cannot, since promulgation of the Gospel, be effected except through the laver of regeneration or its desire, as it is written:
Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.[18]

Perhaps you have noticed already that the Jews, with the exception of Enoch, Elijah and Moses, did not enter heaven. They awaited the coming of Christ and His Crucifixion before they were released from the limbo where they were awaiting the redemption of their sins. Scripture says:

Hebrews 9:15
King James Version (KJV)
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
And again:

Hebrews 11:37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

Do you know why they couldn’t be made perfect without us? Because it is in the Crucifixion that Jesus released the sanctifying grace which effects the washing of regeneration which the Holy Spirit applies to our souls in the Sacraments. They received this washing of sanctifying grace by the Holy Spirit before they entered into heaven. They couldn’t be made perfect without it.

Therefore, the Justification which is effected by God in the New Testament is more perfect than that which the Jews received in the Old Testament. St. Paul illustrates the difference graphically in the book of Hebrews:

Hebrews 12:18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:
20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
21 And so terrible was the sight, that Moses said, I exceedingly fear and quake
22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

But, although justification effected by the Sacraments in the New Testament is more perfect than that effected by faith and works, justification by faith and works is the prerequisite for all justification.

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[De_Maria]

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Justification by faith and works and justification by faith apart from works are seamlessly combined in the Catholic Sacramental System.

First, justification by faith and works is required for salvation.

Scripture says:
Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
The Catechism says:
682 When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.
Second, justification by faith and works is the preparation of man for the reception of Sacramental justification:

An adult who converts to the faith of Jesus Christ, must justify himself in preparation for the Sacraments by performing works worthy of penance. This is why I say that the Sacraments are pre-Judgement events. Before a person may receive a Sacrament, he must be in a state of grace. In order to be in a state of grace, he must repent of his sins and perform good works by exercising faith in God.

The Catechism says:
2001 The preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, “since he who completes his work by cooperating with our will began by working so that we might will it:” Indeed we also work, but we are only collaborating with God who works, for his mercy has gone before us. It has gone before us so that we may be healed, and follows us so that once healed, we may be given life; it goes before us so that we may be called, and follows us so that we may be glorified; it goes before us so that we may live devoutly, and follows us so that we may always live with God: for without him we can do nothing.

Having received the Sacraments, the adult is then sent out again to continue doing the works which God prepared for him from the beginning of time (Ephesians 2:10) and continue to exercise and enlarge his faith so that he becomes more open and properly disposed to receive more Sanctifying grace which is imparted by the Sacraments. Just as we exercise our muscles, this strengthens his faith making him more open to receive the sanctifying grace of the Holy Spirit which transforms him according to his faith.

2 Peter 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity. 8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

I believe that in the phrase, “precious promises”, St. Peter is referring to the seven promises we call the Seven Sacraments. Seven promises of the grace filled outpouring of the Holy Spirit into our souls.

And so, the Council of Trent Session VI says:

CHAPTER X THE INCREASE OF THE JUSTIFICATION RECEIVED
Having, therefore, been thus justified and made the friends and domestics of God,[49] advancing from virtue to virtue,[50] they are renewed, as the Apostle says, day by day,[51] that is, mortifying the members[52] of their flesh, and presenting them as instruments of justice unto sanctification,[53] they, through the observance of the commandments of God and of the Church, faith cooperating with good works, increase in that justice received through the grace of Christ and are further justified, as it is written:
He that is just, let him be justified still;[54] and, Be not afraid to be justified even to death;[55] and again, Do you see that by works a man is justified, and not by faith only?[56]
This increase of justice holy Church asks for when she prays:“Give unto us, O Lord, an increase of faith, hope and charity.”[57]

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[De_Maria]

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Outside the Church there is no salvation

The more perfect Sacramental justification does not exist outside the Church. Without the Sacraments, a person must await the Judgement in order to be judged according to their works. In other words, in order to be judged according to their faith and works.

However, the receiving the Sacraments does not guarantee salvation:

The Catholic Church says:
837 "Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who - by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion - are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but ‘in body’ not ‘in heart.’"321
In other words, although the Sacraments bring about salvation, they also bring about judgement. They are pre-judgement events with all that entails. Remember what Jesus said?

Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

So, if an adult receives Baptism without believing, he is condemning himself. God is not fooled:

1 Corinthians 11:27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

Sincerely,

De Maria