Justification: Process or One-Time Deal?

Romans 5:1 is a favorite verse for Calvinists and those who hold to the doctrine commonly known as “once saved, always saved:”

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ.

This text is believed to indicate that the justification of the believer in Christ at the point of faith is a one-time completed action. All sins are forgiven immediately—past, present and future. The believer then has, or at least, can have, absolute assurance of his justification regardless of what may happen in the future. There is nothing that can separate the true believer from Christ—not even the gravest of sins. Similarly, with regard to salvation, Eph. 2:8-9 says:

For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works, lest any man should boast.

For the Protestant, these texts seem plain. Ephesians 2 says the salvation of the believer is past—perfect tense, passive voice in Greek, to be more precise—which means a past completed action with present on-going results. It’s over! And if we examine again Romans 5:1, the verb to justify is in a simple past tense (Gr. Aorist tense). And this is in a context where St. Paul had just told these same Romans:

For if Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? “Abraham believed God, and it was reckoned to him as righteousness.”

Righteousness is a synonym for justice or justification. How does it get any clearer than that? Abraham was justified once and for all, the claim is made, when he believed. Not only is this proof of sola fide, says the Calvinist, but it is proof that justification is a completed transaction at the point the believer comes to Christ. The paradigm of the life of Abraham is believed to hold indisputable proof of the Reformed position.

The Catholic Church actually agrees with the above, at least on a couple points. First, as baptized Catholics, we can agree that we have been justified and we have been saved. Thus, in one sense, our justification and salvation is in the past as a completed action. The initial grace of justification and salvation we receive in baptism is a done deal. And Catholics do not believe we were partially justified or partially saved at baptism. Catholics believe, as St. Peter said in I Peter 3:21, “Baptism… now saves you…” Ananias said to Saul of Tarsus, “Rise and be baptized, and wash away your sins, calling on his name.” That means the new Christian has been “washed… sanctified… [and] justified” as I Cor. 6:11 clearly teaches. That much is a done deal; thus, it is entirely proper to say we “have been justified” and we “have been saved.”

However, this is not the end of the story. Scripture reveals that it is precisely through this justification and salvation the new Christian experiences in baptism that he enters into a process of justification and salvation requiring his free cooperation with God’s grace. If we read the very next verses of our above-cited texts, we find the inspired writer himself telling us there is more to the story here.

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God.

This text indicates that after having received the grace of justification we now have access to God’s grace by which we stand in Christ and we can then rejoice in the hope of sharing God’s glory. That word "hope" indicates that what we are hoping for we do not yet possess (see Romans 8:24).

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

There is no doubt that we must continue to work in Christ as Christians and it is also true that it is only by the grace of God we can continue to do so. But even more importantly, Scripture tells us this grace can be resisted. II Cor. 6:1 tells us:

Working together with him, then, we entreat you not to accept the grace of God in vain.

St. Paul urged believers in Antioch—and all of us by allusion—“to continue in the grace of God" (Acts 13:43). Indeed, in a text we will look at more closely in a moment, St. Paul warns Christians that they can “fall from Grace” in Galatians 5:4. This leads us to our next and most crucial point.

The major part of the puzzle here that our Protestant friends are missing is that there are many biblical texts revealing both justification and salvation to have a future and contingent sense as well as these we have mentioned that show a past sense. In other words, justification and salvation also have a sense in which they are not complete in the lives of believers. Perhaps this is most plainly seen in Galatians 5:1-5. I mentioned verse four above.

For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery. Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you. I testify again to every man who receives circumcision that he is bound to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we wait for the hope of righteousness.

The Greek word used in verse 6 and here translated as "righteousness" is dikaiosunes, which can be translated either as “righteouness” or as “justification.” In fact, Romans 4:3, which we quoted above, uses a verb form of this same term for justification. Now the fact that St. Paul tells us we “wait for the hope of [justification]” is very significant. As we said before, that which one “hopes” for is something one does not yet possess. It is still in the future. Romans 8:24 tells us:

For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.

The context of Galatians is clear: St. Paul warns Galatian Christians that if they attempt to be justified—even though they are already justified in one sense, through baptism, according to Gal. 3:27—by the works of the law, they will fall from the grace of Christ. Why? Because they would be attempting to be justified apart from Christ and the gospel of Christ! St. Paul makes very clear in Romans and elsewhere that “those who are in the flesh cannot please God” (Rom. 8:8, cf. Gal. 5:19-21). “The flesh” is a reference to the human person apart from grace.

The truth is: this example of justification being in the future is not an isolated case. There are numerous biblical texts that indicate both justification and salvation to be future and contingent realities, in one sense, as well as past completed realities in another sense:

Romans 2:13-16: For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified… on that day when, according to my gospel, God judges the secrets of men by Jesus Christ.

Romans 6:16: Do you not know that if you yield yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience which leads to righteousness? (Gr.dikaiosunen- “justification”)

Matt. 10:22: And you will be hated of all men for my name’s sake. But he who endures to the end will be saved.

I Cor. 5:5: You are to deliver this man to Satan for the destruction of the flesh that his spirit may be saved in the day of the Lord Jesus.

The Calvinist interpretation of Romans 5:1 not only takes Romans 5:1 out of context, but it leads to still other unbiblical teaching. As we mentioned above, at least from a Calvinist perspective, this understanding of Romans 5:1 leads to the untenable position that all future sins are forgiven at the point of saving faith. Where is that in the Bible? Answer? It’s not. I John 1:8-9 could not make any clearer the fact that our future sins will only be forgiven when we confess them.

If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

I should note here that many Calvinists—and many of those who may not be full-fledged Calvinists, but hold to the “once saved always saved” part of classic Calvinist doctrine—respond to this text by claiming that the forgiveness of sins St. John is talking about here has nothing to do with one’s justification before God. This text only considers whether or not one is in fellowship with God. And this “fellowship with God” is interpreted to mean only whether or not one will receive God’s blessings in this life.

There is a large problem here. The context of the passage does not allow for this interpretation. In fact, if you look at verse five, St. John had just said:

God is light and in him is no darkness at all. If we say we have fellowship with him, while we walk in darkness, we lie and do not live according to the truth; but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanses us from all sin.

This text makes clear that the “fellowship” being spoken of is essential in order for us to 1) walk in the light as God is in the light and 2) have our sins forgiven. If we are not in “fellowship,” according to verse 6, then we are in darkness. And if we are in darkness, we are not in God, “who is light and in him is no darkness” (vs. 5). There is nothing in this text that even hints at the possibility that you can be out of “fellowship” with God, but still go to heaven. That is, of course, unless you have that fellowship restored by the confession of your sins. This is precisely what verses eight and nine are all about!

Another point we can agree with our Calvinist friends on is that Romans 4:3 demonstrates Abraham to have been justified through the gift of faith he received from God. The Catholic Church acknowledges what the text clearly says: “Abraham believed God and it was reckoned to him as righteousness,” referencing Genesis 15:6.

However, there is more to this text as well. While the Catholic Church agrees that Abraham was justified by faith in Genesis 15:6 as St. Paul said, we also note that Abraham was justified at other times in his life as well indicating justification to have an on-going aspect to it. Again, there is a sense in which justification is a past action in the life of believers, but there is another sense in which justification is revealed to be a process.

Virtually all Christians agree that Romans 4:3 depicts Abraham as being justified through faith in the promise God made to him concerning his offspring:

For what does the Scripture say? "Abraham believed God, and it was reckoned to him as righteousness" (citing Gen. 15:6).

What many fail to see, however, is Abraham is also revealed to have already been justified many years prior to this when he was initially called by God to leave his home in Haran to create a new nation in a then-unknown land promised to him by God. Heb. 11:8 provides:

By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance, and he went out, not knowing where he was to go.

What kind of "faith" is the inspired author speaking about? Hebrews 11:6 tells us it is a faith "without [which] it is impossible to please God." This is a saving faith. So how could Abraham have saving faith if he wasn't yet saved, or justified?

He had a saving faith because he was already justified through his faith and obedience to the call of God in his life long before his encounter with the Lord in Genesis 15. In addition, Abraham is revealed to have been justified again in Genesis 22 years after Genesis 15, when he offered his son Isaac in sacrifice and in obedience to the Lord.

Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? You see that faith was active along with his works, and faith was completed by works, and the Scripture was fulfilled which says, "Abraham believed God, and it was reckoned to him as righteousness"; and he was called the friend of God (James 2:21-23).

When Catholics read of Abraham "justified by faith" in Romans 5, we believe it. But we don't end there. For when Catholics read of Abraham "justified by works" in James 2 we believe that as well. For 2,000 years the Catholic Church has taken all of Sacred Scripture into the core of her theology harmonizing all of the biblical texts. Thus, we can agree with our Protestant friends and say as Christians we have been (past tense) justified and saved through our faith in the finished work of Jesus Christ on the cross.

But we also agree with our Lord that there is another sense in which we are being saved and justified by cooperation with God's grace in our lives, and we hope to finally be saved and justified by our Lord on the last day:

I tell you, on the day of judgment men will render account for every careless word they utter; for by your words you will be justified, and by your words you will be condemned (Matt. 12:36-37).

You guys read this stuff and believe it...You then post it as God's truth...YET, you won't read the scriptures for yourselves to see if they are telling you the truth...

Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Eph 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

Those verses are so simply written and simple to understand there should be no need that they be explained to anyone...The tough part is believing them...

And this is not at the end of a person's life...This is the message that applies as quickly as one has trusted Jesus as his/her Savior...

We as Christians are indwelt with the Holy Ghost and nothing can break that seal...

Eph 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

This is a spiritual operation which may be a little harder to grasp but once you do, you'll know you are home free...You are spiritually connected to Jesus...

Col 2:10 And ye are complete in him, which is the head of all principality and power:

Col 2:12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
Col 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

Col 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
Col 3:2 Set your affection on things above, not on things on the earth.
Col 3:3 For ye are dead, and your life is hid with Christ in God.
Col 3:4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

We are not talking about people who are 'hoping' they will be saved...Theses are people who ARE saved...They are sealed with the Holy Ghost...They are spiritually seated with Jesus at the right hand of God...Right from the start...

The author of this piece likes to play on the word hope...Here's what hope means in the scriptures...

Col_1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Do we 'hope' the gospel is true??? Of course not...We KNOW it is true...

ἐλπίς
elpis
el-pece'
Fromἔλπω elpō which is a primary word (to anticipate, usually with pleasure); expectation (abstract or concrete) or confidence: - faith, hope.

Hope in the scriptures is not a 'wish'...Hope is anticipation...Hope is expectation...Hope is confidence...

You might want to note that your religion always avoids these scriptures and those like them...

Thanks, but I can claim no credit. The Holy Spirit has made it abundantly clear to those who trust in Christ that our justification began with grace and ends in grace. It will never be by our own righteousness that we are saved - not even a drop of it.

It's curious how the author of this article tries to prove "Protestants" took a wrong turn somewhere on the subject of justification by faith and it's only the Catholics that have it right. Yet, we can prove from God's word AND from the writings of the early church leaders - some who were discipled by Apostles of Jesus Christ - that this IS the truth and that no man may glory before God of his own righteousness to save him. When Paul wrote in Ephesians 2:8-9 For it is by grace you have been saved, through faith — and this is not from yourselves, it is the gift of God — not by works, so that no one can boast., it could not be more clear that we don't - we can't - save ourselves. Our works of righteousness do not in any way contribute to our justification. A gift is a gift. Even a little kid knows what a gift is!

This article confuses justification with sanctification, and reconciliation and imputation with human works. It makes nonsense of 1 John 1:9. I don’t think I want a part of their scheme, bb. I want to know where I’m going.

Yes, I find that Roman Catholic apologists often make this error when trying to show up "Protestants". There is abundant evidence from God's word that we are justified by faith apart from anything we do of our own righteousness. But, like you said, sanctification - or the process of our being set apart (what "sanctified" means) from this world and our lives, is when we offer our bodies as living sacrifices, holy and pleasing to God--which is our spiritual service of worship. (Rom. 12:1).

The righteousness of Christ is imputed to us when we come to Him in faith, receiving the gift of God which is eternal life, and NOT our own righteousnesses, which are like filthy rags compared to His. The RC teaching, on the contrary, is that we receive infusion of grace through our faith AND our works, through reception of sacraments and so forth. It IS a scheme and offers no true assurance of the salvation God has graciously given to us. He desires that we KNOW we HAVE eternal life (I John 5:13) through faith alone in Christ alone. How we live our lives after we are born again (and some DO despise that term) is because it is God who works in us both to will and to work, for his good pleasure. (Phil. 2:13)

Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. (Hebrews 13:20,21)

The believer is indwelt by God the Holy Spirit by His Volition, also known as His Soverignty.

He indwells us to complete a good work.

God does nothing that is good for nothingness. This means He would not continue to indwell us if there isn’t room for further sanctification of the believer.

Every believer, though, does fall out of fellowship. This happens whenever we sin. When we sin, our soul laments and falls back to guilt and sees that if the angels were condemned for falling away, surely we will face a fiery indignation. This simply acknowledges how we feel when we fall out of fellowship. It doesn’t mean we lose our salvation, not that we cannot be saved unless we never sin.

There isn’t a second sacrifice, but there is a rebirth which is when God creates our human spirit and places it in us at salvation, when we exercise a smidgeon more faith alone in Him alone than absolutely no faith whatsoever.

There might indeed be those who were never saved, who continue to reject Christ, but those who were saved cannot lose their salvation by anything they do, because they didn’t receive it because of anything they had done.

Forgiveness for the unbeliever occurs at the moment we face God and confess our sins to Him through faith in what Christ performed at the Cross. Forgiveness for the believer who is out of fellowship, also occurs when by 1John 1:9, we return to face Him, change our thinking and confess our sins, (known and unknown) to Him, and He is sure and just to forgive us those sins.

Then the Holy Spirit is free to act again, sanctifying our soul, when we intake His Word in our thinking.

If a believer falls away, then never returns, it isn’t because he doesn’t have the opportunity. Instead, if the fallen believer continues in his sin, even after Divine discipline, he will finally come to a point, where logistically in God’s Plan, he might not have any more paths by which he can carry on in God’s Plan. At that point, he may be taken out of the way and then God the Holy Spirit would not indwell the dead body. That doesn’t mean he lost salvation.

Please note, it is God the Father who elects, not the Son. Even the disciples chosen by the Son weren’t all elect. Those who were were further glorified as in the case of Simon Barjona, who replied to Jesus Christ as to who He was, and when he replied He was the Christ, Jesus Christ exclaimed that he was blessed, because it wasn’t flesh or blood (body or soul) that had revealed this to him, but it was God the Father.

This is amplified in other passages where unbelievers are warned that once they taste the work of Holy Spirit and the voice of God the Father, should they reject the Son, there is no second opportunity, because there is only one sacrifice. This is associated with the doctrine of efficacious grace and the first call by God the Father, with the work of God the Holy Spirit.

The righteousness of Christ is imputed to us when we come to Him in faith, receiving the gift of God which is eternal life, and NOT our own righteousnesses, . . .

Yes, being justified means that The God has judicially declared one "Not guilty," not that one becomes righteousness, but that the perfect righteous standing of Christ is imputed to one.

And you mentioned Philippians 2:13, but let 's add verse 12 to that:

"Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
For it is God which worketh in you both to will and to do of his good pleasure" (Php. 2:12-13 AV).

It's hard for me to imagine working out my own salvation if I didn't already possess it. And "to will and to do," having both the desire and the power, is simply a description of the free grace God gives one for abiding in His Will.

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