Contrasting Justification: Catholicism vs. Reformation Perspectives

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Many people today believe that the Reformation is over, and that the decrees of the Council of Trent are not relevant to ecumenical discussions today between Rome and Protestant representatives. And I always have to make the painful reminder to people that the Council of Trent is an ecumenical council carrying all the weight of the infallibility of the Church behind it. [00:01:49]

And as recently as the Catholic catechism at the end of the 20th century, we saw a very clear reaffirmation of the authority of the Council of Trent. And so those who argue that the Tridentine teaching of justification is no longer relevant to the situation simply are ignoring what the church itself teaches. [00:02:48]

The first three canons are directed against Pelagianism that had been condemned at earlier church councils and were not particularly aimed at the Protestant Reformation. Now a careful examination of the canons of Trent reveal, I think, that in many cases where Rome aimed their guns at the reformers, they missed the reformers altogether. [00:05:12]

If the Reformation articulation of the biblical doctrine of justification is correct, and I of course believe it is, to anathematize it is to anathematize the gospel. And any communion or organization that claims to be Christian, if it denies or condemns an essential truth of Christianity, at that point that organization becomes apostate and is no longer a true or valid church. [00:06:02]

There are many Protestant bodies that really don't care about doctrinal differences, and they're happy to enter into discussions and ecumenical agreements with Rome. But if one takes the biblical doctrine of justification seriously, on that point there can be no rapprochement. There cannot be any unity unless one or the other side surrenders because the two positions are simply incompatible. [00:06:39]

Rome clearly teaches in the sixth session that faith is what we call a necessary condition for justification. And faith has three elements or steps in which it is involved. Rome in the sixth session speaks of faith as, "the initium, the fundamentum, and the rodex" of justification. To translate that it means that faith is the initiation of justification. [00:08:37]

Now do you hear what that's saying, is that for Rome, faith is no mere appendage to justification. It's not some insignificant plus that is added to the sacramental power of the church. Rather faith, as I just said, initiates, is the foundation of, and is the radical core for justification, and so it is a necessary condition. [00:09:57]

The difference, however, is that according to Rome, faith is not a sufficient condition. A sufficient condition is -- refers to a condition that if it is met will surely issue in the desired result. Oxygen by example is in most cases a necessary condition for fire. But it's not a sufficient condition. [00:10:41]

Now we know that the Council of Trent teaches that faith is not sufficient in and of itself to yield the result of justification, because in its treatment of the loss of justification through mortal sin, it explicitly declares that a person can have his faith intact, real faith intact, and while in a state of faith, commit mortal sin. [00:11:41]

The instrumental cause of justification, the means, the tool that the church uses to bring a person into a state of justified grace is the sacrament of baptism. And that's where the reformers -- and we'll look at that more deeply next week -- said, "No, the sole instrumental cause is faith, not the sacrament, but the faith that is in the heart of the believer. [00:16:55]

When we say that the Roman view is analytical that means this -- that God will not say that a person is just, will not declare a person legally just unless or until that person, under analysis, is actually just. He doesn't just count people just who aren't really just. [00:18:59]

If a person dies in mortal sin, he goes to hell. If a person dies with any sin, with any imperfection or blemish on his soul, that person cannot be admitted into heaven but must first go through the purging fires of purgatory where those impurities are cleansed away until such time as righteousness is truly inherent in the believer. [00:20:46]

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