Stages of Preparation for Justification
addresses the internal movements of the mind we've described. Yet, our contemporaries at Trent, despite claiming a difference from the Pelagians, effectively align with them. They assert that they do not deny grace, but in truth, they advocate for a type of grace that even the Pelagians would not have rejected.
Stages of Preparation for Justification 46. But let us examine the stages and preparations for justification as proposed by certain individuals. They suggest that a person, once called and stirred by God's grace, begins by believing in the Holy
Scriptures. This individual, feeling the weight of past sins, looks to God's mercy and begins to hope. This hope fosters a love for God, which in turn instills a detestation for sin and a resolve to lead a righteous life. Finally, the individual receives baptism or the sacrament of penance, which they assert completes justification, with everything prior merely preparatory. However, this perspective overlooks the true nature of baptism. Scripture teaches that Abraham was first justified by faith while uncircumcised and then received circumcision as a seal of righteousness already obtained.
This analogy should also apply to baptism, paralleling Old Testament circumcision. These proponents claim that faith, fear of God, hope, charity, detestation of sin, and a new resolve are just preparatory steps, implying a person might be considered perfect before actual justification.
They also define the causes of justification, starting with the ultimate goal: the glory of God and our salvation. They attribute the efficient cause to God's mercy alone. Christ's sacrifice on the cross is acknowledged as the meritorious cause, which is correct. They define the formal cause as the justice of God, not in terms of His inherent
justice but as that which He imparts to us, making us truly righteous.
While we acknowledge that renewal through the Holy Spirit occurs in those already justified, we disagree that this process constitutes justification itself. Paul emphasizes that justification involves the forgiveness of sins and their non-imputation, citing David and Genesis to support this claim, specifically that faith was 'counted' as righteousness to Abraham. Thus, we maintain that justification cannot be the restoration process alone, which remains imperfect due to our human flaws and insufficient for standing justified before Christ.
Moreover, they suggest that righteousness is dispensed by the Holy Spirit according to each person's preparedness. This concept is not entirely acceptable because, as previously discussed using the fathers and scriptures, all actions prior to justification are flawed and cannot merit or prepare one for justification. They also propose that once justified, individuals cannot be certain of their status but must constantly doubt, arguing this does not undermine God's promises but reflects personal shortcomings. This contradicts scriptural teachings which highlight Abraham's unwavering faith in God's promises, irrespective of personal or external limitations.
Thus, scriptures encourage us to trust wholly in God's words and promises without fixating on our deficiencies. While we should acknowledge and address our imperfections, they should not cause us to doubt our justification or the grace of God. This differs markedly from the stance that promotes perpetual uncertainty about one's justified state based on personal inadequacies. We should, like
Abraham, place full confidence in God's ability to fulfill His promises, maintaining a firm belief in our justified status through His grace.
47. Now we must prove the second proposition: that a man is justified by faith. We first intend to prove this through the testimonies of the Holy Scriptures. Paul, in the first chapter of his
Epistle to the Romans, defines the Gospel as "the power of God for salvation to everyone who believes." In these words, the efficient cause of our justification, which is the power of God, and the end, which is our salvation, are identified, along with the instrument by which it is received, namely, faith. He adds, "To everyone that believes." This he confirms using a testimony from the prophet
Habakkuk. This verse was so significant to Paul that he used it both in his letters to the Galatians and to the Hebrews, in the same sense.
He continues, "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness." In contrast, in the Gospel, the righteousness of God is revealed—a righteousness by which men are justified from faith to faith. Paul further explains this in the third chapter: "Now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe."
Here, not only is the grace by which God justifies us freely shown, but also Christ and his death are set forth clearly, showing that He is the reconciler and the mediator. Faith is added, through which we receive the fruit of His redemption. This is to demonstrate God's righteousness at the present time, so that He might be just and the justifier of the one who has faith in Jesus Christ. If men could obtain righteousness through their works, then the righteousness of God would not be declared in such a way. But since we see it is imparted to us by faith, without any preparatory works, it must appear to us as exceedingly significant. Among other requirements God has for people, the chief is that they should not boast about themselves.
However, if justification were through works, people could boast about their efforts and endeavors. But since we are justified freely by faith, there is no room for boasting. Hence Paul states, "Where, then, is boasting? It is excluded. By what kind of law? By a law of works?
No, but by the law of faith." Therefore, he concludes, "We maintain that a person is justified by faith apart from the works of the law." To clarify that this is a universal principle, he explains, "Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God who will justify the circumcised by faith and the uncircumcised through that same faith." Thus, as there is only one God over all people, so does He justify all people in one and the same way.
48. In the fourth chapter, Paul states, "However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness." This sentence not only excludes works but also highlights faith, through which righteousness is imputed to people. He immediately discusses Abraham, declaring him the father of all who believe while uncircumcised so that righteousness might also be credited to them, and that he is the father of the circumcised not only to those who are circumcised but also to those who follow in the steps of the faith that Abraham had before he was circumcised.
Later, by the nature of the promise, he shows that justification is by faith: "For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. For if those who depend on the law are heirs, faith means nothing and the promise is worthless."
In these words, two excellent points are noted. First, the promise is freely given, not linked with the condition of works; therefore, since faith corresponds to the promise, it follows that it, too, must be as the promise is: relating to the promise itself, not to our shortcomings
or readiness, as the Council of Trent teaches. Second, if inheritance and righteousness depended on the condition of works, then there would have been no need for the promise; for people could claim,
"Why is that freely promised to us which we can earn through our own effort and labor? Or why is it necessary to believe, seeing we can attain righteousness through our works?"
Paul then adds the final reason why justification comes by faith:
"Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring." If justification came through our works, the promise would always be unstable, and we could not be certain of it. He also refers to Abraham, who against hope believed in hope and showed no regard for his own age or Sarah's barrenness, demonstrating the type of faith through which righteousness was credited to him. This helps us understand the power and nature of justifying faith. Paul also states that such faith greatly glorifies God because when nothing is attributed to our works or merits, all glory must go to God. Thus, Paul writes about Abraham, "He did not waver through unbelief regarding the promise of God but was strengthened in his faith and gave glory to God," fully convinced that God had the power to do what he had promised. To emphasize the certainty of faith, Paul uses the term "fully convinced," indicating Abraham's complete assurance in God's promise. He adds that this was not written solely for Abraham but for us also, to whom righteousness will be credited if we believe in Him who raised Jesus our Lord from the dead.
Moreover, from the fifth chapter, we find another testimony:
"Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand." Here, it's noted that we are justified by faith and by grace, and that access