I am really not participating in any protestant Church right now. I occasionally visit one with very close friends. But for the most part, I have been visiting different parishes in the area here. I am praying the Lord leads me to the truth. But I have not been confirmed as to what that is yet. For the record, I was raised Roman Catholic and became protestant at 18, and now I am 25 years old. I was stating what I believe, but I am not entirely sure this puts me in conformity to the Catholic position.
In my understanding, when Paul speaks of “justification” or to be “justified” in Romans, Galatians, 1 Corinthians, he has in mind the idea of forensic acquittal. But I have some more explaining.
For instance, St. Paul says:
“But it is a small thing that I should be examined by you, or by any human court; in fact, I do not even examine myself. I am conscious of nothing against myself, yet I am not by this justified; but the one who examines me is the Lord”. (1 Cor 4:1-4)
Do you see the word for*** “justified”*** in this verse cannot mean to internally make someone righteous, but rather to declare if he/she is right or wrong AFTER an examination or judgement. In other words there is no opportunity for one to act in judgement because it is examining the past of one’s behavior. It is very clear to me, especially as I am trying my hardest to take in the RC teaching on salvation, that the word "justified" here refers to the forensic declaration that one is free from guilt, there is no cause for condemnation, he/she is in conformity to whatever standard of righteousness is being used in the examination of the person. It is not an internal ongoing process from the inside of the person to cause them to behave in a righteous way.
Similarly,
“Who will bring a*** charge against ***God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. What shall separate us from the love of Christ?” (Rom 8:34)
First, notice how the word “***against” ***is also used in the previous verse of 1 Cor 4:1-4 speaking of the examination of Paul from a human court (Corinth). To bring a charge against God’s elect to to accuse them of wrongdoing, yes? Therefore for God to justify, in this verse, is to remove any possibility for there to be a charge against them. It means they are right with God, and carry no guilt of wrongdoing. And then he goes on to speak of the intercession of Christ Jesus for us on the basis of His death and resurrection, both of which cause our justification (Rom 4:25).
Moreover,
“Much more than, having now been justified by His blood, we shall be saved from wrath through Him” (Romans 5:9). It is the blood of Christ which justifies us! What does “blood” signify? Our death and resurrection in baptism? No, it is referring to his vicarious sacrifice which bears our sin as is shown from a couple verses prior stating that Christ died for the ungodly. His death, when received and benefited through faith and in baptism, puts us in a new status before God.
In each of these cases, it is clear to me that to be "justified" by God is to be cleared of faults and sins. This is why St. Paul can argue the David speaks of the blessedness of justification in Psalm 32 which speaks of the blessing of the forgiveness of sin. To be justified is to be forgiven of our sins.
Now, it is through water baptism, repentance, and faith that we receive the benefits of Christ’s death. Therefore while justification is the forgiveness of sin and the new status of being right with God, the blessing of justification only happens at the same time that we are regenerated and renewed by the Holy Spirit. There is no salvation consisting of an external declaration of a person without the recreation of the whole person. Therefore, divine acquital and forgiveness are what we receive by justification, but in the same act of baptism, which also is the means of justification, we are remade and recreated to be new men and women in Christ Jesus, zealous for good works. This grace of justification is a “state” of forgiveness and blamelessness that remains so throughout our Christian life on the condition we persevere and work out our salvation all the way to the end. In other words, God’s elect remain forgiven of their sin with respect to eternal retribution. However, if one does not continue to believe (Col 1:15) and perservere in holiness, then this grace is not going to bring one to heaven.
In Abraham’s offering of Isaac and with Rahab’s accepting of the spies of Israel, this is indeed speaking of “justification” and one that concerns “salvation” (james 2:15). A faith which is dead can save no man. Only a faith which lives through obedience and works can save a man. Justification also comes as a result of one doing what their faith tells them to do. But I would not say that Abraham was “saved” only at this offering of Isaac, I would say that this was the process of salvation.
In the final judgement, Christ will judge us on the basis of our love and good deeds, which is just faith living inside of us. If we fail to have been obedient, we will suffer hell and damnation. Those who overcome are not just those who were forgiven of their sin but also those whose deeds are done in the Lamb prove one’s worth for the kingdom of God.
