There’s a story about an argument over justification by faith, held during the two-decade deliberation of the Council of Trent, where “the Bishop of La Cava wrenched the beard of the Cretan Bishop of Chironissa, who had commented that he was either a knave or a fool for sounding a bit like Martin Luther on justification.” And yet, you could turn to many of Thomas Aquinas’ statements on justification and easily conclude that he sounds exactly like Martin Luther. That is to say, there is not a clearly defined doctrine of justification which is easily traceable throughout the history of the Catholic Church.
It shouldn’t surprise Protestant readers that our Roman Catholic friends (or maybe they’re not your friends) really do believe that God justifies sinners. When they read Romans 3:19-26 they also say “Amen!” But of course, it’s what is meant by the term justify that needs careful clarification. In fact, it’s that very definition which makes the difference between calling our Roman Catholic neighbors merely a friend or a brother.[1]
The history of Rome’s understanding is itself variegated and in no way lends itself to an easy retelling, at least not in a short article like this. There’s a story about an argument over justification by faith, held during the two-decade deliberation of the Council of Trent, where “the Bishop of La Cava wrenched the beard of the Cretan Bishop of Chironissa, who had commented that he was either a knave or a fool for sounding a bit like Martin Luther on justification.”[2] And yet, you could turn to many of Thomas Aquinas’ statements on justification and easily conclude that he sounds exactly like Martin Luther. That is to say, there is not a clearly defined doctrine of justification which is easily traceable throughout the history of the Catholic Church. This is partly why there could be such a vague document like the Evangelicals and Catholics Together, which plays on how close Catholics and Protestants can seemingly come. Yet, being close is not the same thing as being faithful and when it comes to the Gospel, faithful is essential whereas being close is still an eternally distant “close.”
It is not quite right to say that the Roman Catholic church opposes salvation by grace through faith. Their own Catechism explicitly states that a person is made right with God by God’s grace, and that grace is accepted by faith. “The first work of the grace of the Holy Spirit is conversion, effecting justification… Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high.”[3] Indeed, it is often argued that Rome contends for a kind of justification accomplished merely by works and merit, but again, their own Catechism states that “since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion.”[4]
But here we begin to see the way in which the Roman Catholic Church can seem so close and yet simultaneously diverge so far from the Protestant perspective. “No one can merit the initial grace of forgiveness and justification” – that is great. But there is also, in their schema, a continued grace of justification which can and ought to be merited. So again, quoting from the Council of Trent, the Catechism goes on to say that “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man,” and that, after that initial grace of forgiveness, “we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.”[5] Notice how justification is equivalent to and defined by sanctification; there is no sharp distinction between the two.
