Justification (Whitehead) n. 0

0. Justification and Good Works With the Roman Catholics from the Council of Trent

[1.] I
That the sin of Adam has been transfused into the whole human race, whereby its state, and from this the state of all men, became perverted and alienated from God, and men have thus become enemies and children of wrath. That therefore God the Father graciously sent His Son that He might reconcile, expiate, atone, make satisfaction, and thus redeem, and this by being made righteousness. That Christ did this by offering Himself up a sacrifice to God the Father, upon the wood of the cross, thus by His passion and blood.

[2.] II
That the Lord Jesus Christ alone has merited. That this His merit is imputed, attributed and applied to man and transferred into him by God the Father through the Holy Spirit; and that thus the sin of Adam is removed from man, lust still remaining as a fomenter to sin. That this is effected, first by baptism, and afterward by the sacrament of repentance.

[3.] III
That justification is effected by faith, hope, and charity. That there is then effected a renovation of the interior man, whereby man from being an enemy becomes a friend, and from being a child of wrath becomes a child of God. That this is graciously effected by God the Father through the merit of His Son with the operation of the Holy Spirit. And that it is a union with Christ, because the man becomes a living member of His body, and, as it were, a branch in the vine.

[4.] IV
Because these things are effected from grace and are given freely, and thus are gifts, and because Christ Jesus alone has merited, therefore no one can attribute anything of merit to himself.

[5.] V
That because the reception of justification renovates man, and as this is effected by the transference of the merit of Christ into him, it follows that works are meritorious, and that the man who is justified and sanctified is not only reputed just and holy, but becomes just and holy.

[6.] VI
That faith is from hearing when a man believes those things to be true which are Divinely revealed. That it is the commencement of justification, but that it operates by charity, because faith without works is dead.

[7.] VII
That free will is not destroyed, and that man ought to cooperate; and that he has the power to approach and recede, otherwise nothing could be given to him, and he would be like an inanimate body.

[8.] VIII
That man makes satisfaction by satisfactory penances imposed on him by the minister; and that this derogates nothing from the satisfaction made by Christ, since we ought to suffer with Him.

[9.] IX
Something about Predestination.

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Justification (Whitehead) n. 1

1. [10.] I
Confirmation of these things from the Council of Trent

That Adam, by the offense of his transgression, experienced an entire change and depravation of nature, both in body and soul; and that the ill effects of Adam's transgression were not confined to himself, but also extended to his posterity; and that it not only transmitted death and corporal sufferings upon all mankind, but likewise sin, which is the death of the soul. (Sess. V., June 17, 1546.)

[11.] That this sin of Adam, which originally was a single transgression, and has been transmitted by propagation, and not by imitation, is so implanted in the proprium of every man, and cannot be taken away by any other means than by the merit of the only Mediator, our Lord Jesus Christ, who has reconciled us to God by His blood, being made unto us justice, sanctification, and redemption. (Sess. V. 3, June 17, 1547.)

[12.] Everyone acknowledges and confesses, that by the transgression of Adam, all men became unclean, sons of wrath, under the power of the devil and of death. (Sess. VI., Jan. 13, 1547.)

[13.] That our heavenly Father, the Father of mercies, and God of all consolation, sent Christ Jesus His son to men, in the blessed fullness of time, that He might redeem both the Jews who were under the law, and the Gentiles who followed not justice, that they might all lay hold of justice, and all receive the adoption of sons. Him God offered to be a propitiation through faith in His blood, not only for our sins, but likewise for the sins of the whole world. (Sess. VI., Chap. 2, Jan. 13.)

[14.] That God and our Lord offered Himself to God the Father on the altar of the cross, interceding by death, that He might work that eternal redemption; that the sacrifice of the mass was that propitiatory for the living and the dead. (Sess. XXII., 1, 2, Sept. 17, 1562.) Concerning the institution of the mass (p. 146, 148).

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2. [15.] II

Merit is Not from Man

That the sin of Adam which is in the proprium of everyone, cannot be taken away by the powers of human nature, nor by any other remedy than the merit of the one Mediator our Lord Jesus Christ. (Sess. V. 3, June 17, 1546.)

[16.] The meritorious cause of justification is the dearly beloved the only begotten of God, who when we were enemies, on account of the exceeding charity wherewith He loved us, merited justification for us, by His most holy passion on the wood of the cross, and made satisfaction for us unto God the Father. (Sess. VI. 7:2, Jan. 13, 1547.)

[17.] Man is justified freely, because none of those things which precede justification, whether of faith or works, merit the grace of justification itself; for if it be grace, it is not by works, otherwise grace would not be grace. (Sess. VI. 8.)

[18.] There is a continual influx of virtue from Jesus Christ Himself, as from the head into the members, and from a vine into the branches; which virtue always precedes, accompanies and follows their works, and without which they could not by any means be acceptable and meritorious in the sight of God. That which is termed our justice, is the justice of God, because it is infused into us by God through the merit of Christ. Far be it, therefore, from any Christian man either to trust or glory in himself, and not in the Lord, whose goodness towards men is so great, that He wishes that the things which are His gifts may be their merits. (Sess. VI. 18.)

[19.] If anyone saith, that man may be justified in the sight of God by his own works, which are done either through the teaching of human nature, or through the teaching of the law, without Divine grace through Jesus Christ, let him be accursed. (Can. 1, Concerning Justification.)

[20.] If anyone saith, that without the preventing inspiration of the Holy Spirit, and without His help, man can believe, hope, love, or be penitent as he ought, so that the grace of justification may be bestowed upon him, let him be accursed. (Canon 3, On Justification.)

[21.] If anyone saith, that men are just without the justice of Christ, whereby He merited for us to be justified, let him be accursed. (Canon 10, On Justification.)

[22.] For we, who can do nothing of ourselves, as of ourselves, can do all things, he cooperating, who strengthens us. Thus man has not wherein to glory, but all our glory is in Christ; in whom we live; in whom we merit; in whom we satisfy; bringing forth fruit worthy of repentance, which from him have efficacy, by him are offered to the Father, and through him are accepted by the Father. [Sess. XIV.] (Chap. 8, Concerning Satisfaction, p. 125.)

[23.] III
They Do Them Through the Sacrament of Baptism and the Sacrament of Repentance

The merit of Jesus Christ is applied both to adults and to infants, by the sacrament of baptism rightly administered; for there is no other name under heaven given to men, whereby we must be saved. Whence that voice, Behold the Lamb of God, who taketh away the sins of the world; and that other, As many as have been baptized, have put on Christ. (Sess. V., June 17, 1546, p. 5.)

[24.] If anyone denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted, or asserts that the whole of that which has the true and proper nature of sin is not taken away; but says it is only erased, or not imputed; let him be accursed. But that in the baptized there remains concupiscence or an incentive [to sin] the Synod confesses and is sensible of, and that this concupiscence is not sin, but is from sin, and inclines to sin. (Sess. V., June 17, 1546, p. 5.)

[25.] That from the merit of Christ they are justified by repentance, when they purpose to receive baptism, to begin a new life, and to keep the Divine commandments. (Sess. VI., Chap. 6.)

[26.] That by the sacrament of repentance, by the merit of Christ, the grace lost can be recovered. (Sess. VI., Chap 14.)

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3. [27.] Although Christ died for all, yet all do not receive the benefit of His death, but those only unto whom the merit of His passion is communicated. So, if they were not born in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the merit of His passion, the grace whereby they are made just. (Sess. VI., Jan. 13, 1547, Chap. 3.)

[28.] That the justification of the impious is a transference from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God through the second Adam, Jesus Christ, our Savior. And this transference is effected by the laver of regeneration or baptism, and its vow. (Ibid., Chap. 4.)

[29.] Justification is not only remission of sins, but also is sanctification and renovation of the interior man by the voluntary reception of grace and gifts, whence man from unjust becomes just, and from an enemy a friend, and an heir according to the hope of eternal life. (Ibid., Chap. 7.)

[30.] Although no one can be just, but he to whom the merits of the passion of our Lord Jesus Christ are communicated, yet this is done in this justification of the impious, when by the merit of that same most holy passion, the charity of God is poured forth by the Holy Spirit, in the hearts of those who are justified, and is inherent therein; whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these [gifts] infused at once, faith, hope and charity. For faith, unless hope and charity are added thereto, neither unites man perfectly with Christ, nor makes him a living member of his body. (Chap. 7, sec. 3.)

[31.] For which reason it is said that faith without works is dead and profitless; faith worketh by charity; whence also they immediately hear the Word of Christ; "if thou wilt enter into life, keep the commandments"; thus receiving true and Christian justice, they are bidden immediately on being born again, to preserve it pure and spotless, as the first robe given them through Jesus Christ in lieu of that which Adam, by his disobedience, lost for himself and for us, that so they may bear it before the judgment seat of our Lord Jesus Christ, and may have eternal life. (Ibid., Chap. 7, sec. 4.)

[32.] That man is justified by works, and not by faith only. (Ibid., Chap. 10.)

[33.] That through Jesus Christ, they have access to grace. (Ibid., Chap 11.)

[34.] If anyone saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if they persevere even to the end in well doing and in keeping the Divine commandments; let him be accursed. (Ibid., Canon 26.)

[35.] If anyone saith, that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the Divine promise suffices for the obtaining of grace; let him be accursed. (Sess. VII., Canon 8, concerning the Sacraments.)

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4. [36.] IV
These things are confirmed by all the things which precede, especially in I, and also in this.

[37.] That in adults, the beginning of justification is from the preventing grace of God, through Jesus Christ, that is, from His calling. They are disposed to convert themselves to their own justification, by freely assenting to and cooperating with that said grace; that man can reject grace; yet he is not able without the grace of God to move himself, etc. Whence it is said, "Turn ye to me, and I will turn to you," we are admonished of our liberty. (Sess. VI., Jan. 13, 1547, Chap. 5.)

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5. [38.] V
Because justification is the renovation of the spirit of the mind; and because Christ dwells in those who are justified, or the justified are as branches in the vine, as is read in what was adduced before, therefore this follows.

[39.] That we are not only reputed, but are truly called, and are just, receiving justice within us, each one according to his own measure, which the Holy Spirit distributes to everyone as he wills, and according to each one's proper disposition and cooperation. (Sess. VI., Jan. 13, 1547, Chap. 7, sec. 2.)

[40.] If anyone saith, that the good works of one that is justified are thus the gifts of God, that they are not also the good merits of him that is justified; or that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit; let him be accursed. (Can. 32, p. 76.)

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6. [41.] VI
They are disposed by justice, when excited and assisted by Divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised, and this especially, that God justifies the impious by grace, through the redemption which is in Christ Jesus. (Sess. VI., Chap. 6, Jan. 13.)

[42.] Man is justified by faith freely, because faith is the beginning of human salvation, the foundation and the root of all justification, without which it is impossible to please God, and to come to the fellowship of His sons. We are said to be justified freely, because none of those things which precede justification, whether faith or works, merit the grace itself of justification. For if it be grace, it is not now from works, otherwise grace would not be grace. (Ibid., Chap. 7, sec. 4.)

[43.] The merit of Christ is ingrafted by faith, hope and charity; for faith, unless hope and charity be added thereto, neither unites man with Christ, nor makes him a living member of His body. (Ibid., Chap. 7, sec. 3.)

[44.] For which reason it is said, that faith without works is dead and profitless; faith worketh by charity, whence also they immediately hear the Word of the Lord, "If you will enter into life, keep the commandments." (Ibid., Chap. 7, sec. 4.)

[45.] That man is justified by works, not by faith alone. (Ibid., Chap. 10.) That they have access by Jesus Christ. (Ibid., Chap. 11.)

[46.] If anyone saith, that by faith alone the impious is justified, so as to mean that nothing else is required to cooperate in order to the obtaining the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the movement of his own will, let him be accursed. (Canon 9.)

[47.] If anyone saith that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Spirit, and is inherent in them, or says that the grace is only the favor of God, let him be accursed. (Canon 11.)

[48.] If anyone saith, that justifying faith is nothing else than confidence in the Divine mercy which remits sins through Jesus Christ, or that this confidence alone is that whereby we are justified, [let him be accursed]. (Canon 12, and more, Canon 13, 14, 19, 20, 21, 24, 29.)

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7. [49.] VII
If anyone saith, that free will moved and excited by God, by assenting to God exciting and calling, nowise cooperates towards disposing and preparing itself for obtaining the grace of justification, that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be accursed. (Canon 4.)

[50.] If anyone saith, that by faith alone the impious is justified, so as to mean that nothing else is required to cooperate in order to the obtaining the grace of justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be accursed. (Canon 9.)

[51.] If anyone saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be accursed. (Canon 31.)

[52.] That by the sin of Adam, although free will, attenuated as it was in its powers, and bent down, was by no means extinguished. (Sess. VI. 1547, Jan. 13, Chap. 1.)

[53.] That man from free will can convert himself, by freely asserting and cooperating with that grace. (Ibid., Chap. 5.)

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8. [54.] VIII
Concerning satisfaction; that man makes satisfaction by the punishments of satisfaction imposed upon him by the priest, and that this derogates nothing from the satisfaction of Christ. [Sess. XIV.] (Chap. 9, p. 134, n. 32, 33.)

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9. [55.] IX
That no one, except from special revelation, can know whom God elects for himself. (Sess. VI., 1547, Jan. 13, Chap. 12, and more concerning predestination, Canons 15, 16, 17.)