See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Everyone who has this hope based on him makes himself pure, as he is pure.
1 John 3, 1-3

The passage from 1 John 3:1-3 underscores the profound relationship between believers and God, highlighting the transformative identity conferred upon them as “children of God.” This designation signifies not only a spiritual kinship with the Creator but also a profound change in one’s status and identity. Within the framework of Catholic teaching, this text can be explored through two essential theological concepts: justification and sanctification.

Justification is a fundamental concept in Catholic theology, referring to the transformative process by which a person is reconciled and made right with God. According to Catholic beliefs, this process is primarily accomplished through God’s grace, which is a free and unmerited gift bestowed upon humanity. This grace is received through several key means: an active faith in Jesus Christ, participation in the sacraments—especially baptism and the Eucharist—and the practice of good works that reflect God’s love and commandments.

The opening line, “See what love the Father has bestowed on us that we may be called the children of God,” encapsulates the profound nature of this relationship. It highlights that our identity as God’s children is not earned but rather a gracious gift rooted in divine love and mercy. This gift of grace empowers believers to enter into a justified relationship with God, characterized by forgiveness of sins and the restoration of righteousness.

Through justification, individuals are not only absolved of their past transgressions but also transformed, enabling them to live in accordance with God’s will. This process is seen as a lifelong journey of faith, in which believers continually seek to grow in virtue and deepen their relationship with God through prayer, community involvement, and adherence to the teachings of Christ and the Church. Ultimately, justification is about restoration—bringing believers back into harmony with God and allowing them to embrace their identity as beloved children of the Father fully.

The verse emphasizes that the identity of being children of God is far more than a mere title; it represents a profound, transformative reality that fundamentally changes how individuals live. This passage points out that the world does not recognize true believers, as it failed to comprehend the nature and significance of Christ during His time. This distinction not only underscores the transformative effects of justification but also highlights that those justified by faith in Christ enter into a completely new identity. This new identity separates them from worldly values and behaviors, inviting them to embody the teachings and character of Christ in their daily actions. As children of God, their lives are characterized by a commitment to love, grace, and truth that stands in stark contrast to societal norms. Thus, the transformative power of justification not only redefines personal identity but also shapes a believer’s interaction with the world.

Sanctification, in theological terms, is the transformative process by which individuals become holy and pursue moral and spiritual maturity. The passage states, “Everyone who has this hope based on him makes himself pure, as he is pure.” This underscores the Catholic understanding that sanctification is not merely a one-time event but an ongoing journey in which believers actively cooperate with God’s grace to grow in holiness and remain just in His sight.

This process involves both inner and outer dimensions, where individuals strive to align their thoughts, actions, and desires with the teachings of Christ. The hope referenced in the passage points to the future revelation when believers will ultimately be transformed into the perfect likeness of Christ, suggesting that sanctification encompasses both present efforts and the promise of future glory. This dual aspect emphasizes that while believers work towards holiness now, there is also a culmination of that effort in eternal life, where they will fully experience the fulfillment of God’s promises. Thus, sanctification is seen as a lifelong commitment to spiritual growth and moral integrity, grounded in faith and empowered by divine grace.

The exhortation to “make himself pure” in the same manner that Christ is pure in His humanity underscores the essential and active involvement of the believer in their own spiritual growth and transformation. This call emphasizes not only the importance of striving for moral and ethical purity but also the necessity of intentional actions—such as prayer, the study of Scripture, and the practice of virtues—that align with Christ’s example. In doing so, believers are invited to embark on a lifelong journey of sanctification, consciously seeking to embody the love, compassion, and holiness exemplified by Christ in their daily lives.

Catholic theology tends to emphasize intrinsic righteousness, which holds that both faith and works are necessary for salvation. In this view, while grace is essential, it works in conjunction with human cooperation. Believers are called to participate in their own sanctification through good works and moral living. This is aligned with the understanding that grace must be received and acted upon, forming a righteousness that is not merely declared but cultivated within the individual. The Catholic perspective would interpret being called “children of God” and having the hope of becoming like Him as a call to actively live according to God’s commandments and grow in holiness. While grace is foundational, it is complemented by the believer’s actions and the sacraments, which facilitate the development of intrinsic righteousness.

Conversely, the Protestant perspective, particularly in its Reformation roots, emphasizes extrinsic righteousness. This idea posits that righteousness is attributed to the believer externally through faith in Jesus Christ alone, independent of one’s own merits or actions. According to this view, salvation is a gift from God, and good works are seen as a response to, rather than a prerequisite for an increase in sanctification and justification. Essentially, righteousness comes from an external source alone—Christ’s atoning sacrifice—rather than from the believer’s own character or actions in cooperation with God’s efficacious grace in collaboration with the Holy Spirit. Justification is purely forensic – a legal declaration resulting in a relational change of status instead of an objective transformation of nature.

Different branches of Protestantism hold the belief that human nature is so inherently sinful and depraved that God, in His mercy, merely covers our sins by declaring us righteous. This process is often called the imputation of Christ’s righteousness. According to this view, despite our sinful nature, God chooses to see us as righteous because of Christ’s sacrifice, rather than transforming us fundamentally. In contrast, the Catholic perspective—and one that aligns with Scriptural teachings—argues that God possesses the power to not only forgive our sins but also to remove them from our souls completely. This understanding emphasizes the transformative work of infused grace through the Holy Spirit, who actively participates in our lives to effect change.

The work of the Holy Spirit is integral, as He empowers believers through justification and sanctification, infusing His grace into our lives and facilitating a profound inner transformation. This process is not merely about covering our sins; it involves a genuine renewal of the inner person, enabling believers to grow in holiness and live in accordance with God’s will. So, while the Protestant view underscores the declaration of righteousness, the Catholic understanding highlights a deeper, ongoing relationship with God that fosters actual spiritual growth and moral integrity.

Thus, 1 John 3:1-3 articulates the foundational concepts of justification and sanctification within Catholic teaching. Justification, accomplished through God’s grace, signifies the act by which individuals are declared righteous and accepted as children of God, regardless of their past sins. It involves a transformative encounter with divine mercy, where faith in Jesus Christ serves as the conduit for this grace. Following the initial grace of justification and forgiveness upon being baptized, believers are called to engage in the ongoing process of sanctification, a gradual journey towards holiness and spiritual maturity.

This process is characterized by intentional efforts to cultivate virtues, such as love, compassion, and integrity, as well as by active participation in the sacraments, prayer, and community life. As believers deepen their faith, they aspire to a state of purity and holiness, continually seeking to align their lives more closely with Christ’s teachings. This dual journey of justification and sanctification illustrates the interplay between the unmerited grace God gives us and our proactive response to it. Together, these elements deepen our relationship with God as we anticipate the complete revelation of our identity as beloved children in Christ.

Early Sacred Tradition

Irenaeus, Against Heresies, 3:17 (A.D. 180)

“Wherefore also the Lord promised to send the Comforter, who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven. And as dry earth does not bring forth unless it receive moisture, in like manner we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. For our bodies have received unity among themselves by means of that layer which leads to incorruption; but our souls, by means of the Spirit. Wherefore both are necessary, since both contribute towards the life of God.”

Augustine, On the merits and forgiveness of sins, 1:9 (A.D. 412)

“All His saints, also, imitate Christ in the pursuit of righteousness; whence the same apostle, whom we have already quoted, says: ‘Be ye imitators of me, as I am also of Christ.’ But besides this imitation, His grace works within us our illumination and justification, by that operation concerning which the same preacher of His [name] says: ‘Neither is he that planteth anything, nor he that watereth, but God that giveth the increase.’ For by this grace He engrafts into His body even baptized infants, who certainly have not yet become able to imitate any one. As therefore He, in whom all are made alive, besides offering Himself as an example of righteousness to those who imitate Him, gives also to those who believe on Him the hidden grace of His Spirit, which He secretly infuses even into infants…”

Gregory the Great, Sermons, 38:3 (ante A.D. 461)

“Without God there is no virtue, nor does a man obtain what is proper to divinity unless he be enlivened by the Spirit of his Author. Since the Lord said to His disciples, ‘Without Me you are able to do nothing,’ there is no doubt that when a man does good works he has from God both the carrying out the work and the beginning of his will to do so.”

For I tell you that unless your righteousness exceeds that of the scribes and Pharisees,
you will never enter the kingdom of heaven.
Matthew 5, 20