The Process of Justification
Having condemned the biblical doctrine of Faith Alone, the Council now returns, in Chapter X, to the nature of Justification:
Having, therefore, been thus justified, … they, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, (Trent 37)
We have already seen how the Council defined Justification as “the sanctification and renewal of the inward man” (Trent 34). Here they declare that those who have begun to be justified “increase in that justice which they have received through the grace of Christ, and are still further justified”. Where the Bible defines justification as a legal matter, a declaration that a sinner is no longer legally guilty in the sight of God, the Council defines it as an ongoing process. But this implies that they didn’t regard sin as a legal matter, that is, a matter of God’s offended Law and Justice. It also strongly implies that they didn’t see sin as an offense against an infinitely good and righteous God, since a finite amount of suffering or good works could appease his wrath over sin. This is idolatry, a setting up of a “God” who isn’t infinitely offended at sin, because he isn’t infinitely righteous.
The Council then appeals to several verses in support of their doctrine:
… as it is written; He that is just, let him be justified still; and again, Be not afraid to be justified even to death; and also, Do you see that by works a man is justified, and not by faith only. And this increase of justification holy Church begs, when she prays, “Give unto us, O Lord, increase of faith, hope, and charity.” (Trent 37)
First is Revelation 22, verse 11:
Whoever does harm, he might still do harm. And whoever is filthy, he might still be filthy. And whoever is just, he may still be just. And one who is holy, he may still be holy.” (Rev 22:11, CPDV)
If the phrase “whoever is just, he may still be just” is an indication of a process of continual and increasing justification, then what does the phrase “whoever is filthy, he might still be filthy” mean? But the context, and a direct translation from Greek to English, shows what is really being talked about:
And he said to me, Do not seal the words of the prophecy of this Book, because the time is near. The one acting unjustly, let him still act unjustly; and the filthy, let him still be filthy; and the righteous, let him still do righteousness; and the holy, let him still be holy. And, behold, I am coming quickly, and My reward is with Me, to give to each as his work is. (Rev 22:11-12, LITV)
Jesus is speaking to John, at the end of John’s final vision. Jesus isn’t putting forth a doctrine of ongoing justification, much less giving John permission to sin as much as he wants; he is giving a testimony about what will inevitably happen prior to the final judgment. This is similar to the words of the prophets in Ezekiel 3:27, and Zechariah 11:9:
But when I will speak to you, I will open your mouth, and you shall say to them: ‘Thus says the Lord God.’ Whoever is listening, let him hear. And whoever is quieted, let him be quieted. For they are a provoking house.” (Eze 3:27, CPDV)
And I said: I will not pasture you. Whatever dies, let it die. And whatever is cut down, let it be cut down. And let the rest of them devour, each one the flesh of his neighbor. (Zec 11:9, CPDV)
Next, the Council appeals to chapter 18, verse 22, of the Wisdom of Sirach:
Let nothing impede you from praying always. And then you will not dread to be justified, even unto death. For the reward of God dwells in eternity. (Sir 18:22, CPDV)
We have already examined the case for the authority of [[Part 5 – The Apocrypha|the Apocrypha]], and found it wanting. Even so, the language here is poetic. The phrase “justified, even unto death” is hardly putting forth a system of justification by works, but showing the beneficial effects of constant prayer. One who communes often with the true and living God will have no fear, even of death.
But a person can only commune with the true and living God if they meet the standard of absolute and perfect righteousness that he requires:
Since God is infinitely holy and righteous, He cannot fellowship with anyone who has less than perfect righteousness. [Exo 20:5; Deu 4:24; 5:9; 27:26; Psa 130:3; Isa 6:5; 28:17; Hab 1:13; Mat 5:20; Rom 3:19; Gal 3:10; Heb 10:28-31] (Christian Confession of Faith, [[II.A.4]])
Among mere humans, this standard can only be met when the righteousness of Christ is imputed, or charged to their account. This is the good news of the Gospel, that the work of Jesus Christ alone justifies his people. Those who believe the Gospel are assured of their perfect righteousness before God, and of his eternal favor and fellowship with them.
But all those who do not have this perfect righteousness charged to their account are placing their hope in a lie. Any ‘gospel’ that places one’s hope in works to any degree is a false hope, a lie from hell. Anyone who dies believing this lie will be forever separated from God, to eternal hell. This is the seriousness of believing in a ‘gospel’ of works.
Lastly, the Council appeals to James 2, verse 24. As this verse is part of a longer section that deserves more attention, I plan to examine it next week, the Lord willing.
References
Catholic Public Domain Version of the Holy Bible. Ed and trans. Ronald L. Conte Jr. 2009. Web. SacredBible.org
Christian Confession of Faith. True Gospel Ministry, 2003. Web. The Gospel & Its Enemies.
Literal Version of the Holy Bible. Jay P. Green Sr., trans. Sovereign Grace Publishers, Lafayette, IN. 1993. Web. Crosswire Bible Society.
Trent, The Council of: The canons and decrees of the sacred and oecumenical Council of Trent. Ed. and trans. J. Waterworth. London: Dolman, 1848. Web. Hanover Historical Texts Project.
The Gospel & Its Enemies 