And such some of you were; but you are washed, but you are sanctified,
but you are justified in the name of our Lord Jesus Christ,
and the Spirit of our God.
1 Corinthians 6, 11

Protestants of the classical reformed tradition often hold the view that Catholics misunderstand the nature of being declared just or righteous by God, particularly regarding the concepts of sanctification and justification. They believe that, in their interpretation, a person declared justified by God is perceived as synthetically just rather than inherently righteous. However, from a Catholic perspective, divine grace is said to be infused into the human soul through the work of the Holy Spirit, leading to a genuine renewal of being and a supernatural transformation that cultivates interior holiness within the believer. From this Protestant viewpoint, justification is seen as an act in which God declares an individual just or righteous, even if that individual remains sinful or in a state of sin. This declaration is primarily based on the person's profession of faith in the redemptive merits of Christ (sola Christo). In this framework, the personal righteousness of Christ is understood to be imputed to believers instrumentally through their faith (sola fide), highlighting a key distinction in theological understanding between Protestants and Catholics regarding justification and its implications for spiritual life.

In this particular branch of Protestantism, it is believed that individuals cannot achieve divine perfection according to God's standards during their lifetime. Instead, such perfection can only be attained in the afterlife, after liberation from the constraints of the physical body and its inherent struggles. The concept of justification is central here; when God declares a person righteous, this declaration is based on the individual's relationship with Him rather than any inherent change within the individual. Justification reflects a transformation in one’s relationship with God, rather than an ontological or genuine spiritual renewal. Believers are deemed justified solely through faith in Christ, which grants them His extrinsic or alien righteousness. The idea of intrinsic righteousness, acquired through sanctifying grace via the Holy Spirit, does not factor into their justification, which is viewed as a strictly forensic act.

St. Paul often uses the terms justification and sanctification interchangeably, suggesting a close relationship between the two concepts (Heb 13:12; Rom 5:9; 2 Thess 2:13; 1 Cor 6:11). To gain a deeper understanding of how justification and sanctification coexist in the apostle’s theology, it's helpful to examine the metaphysical framework proposed by the ancient Greek philosopher Aristotle. He introduced the idea of four causes that explain the existence of all created things: efficient, material, formal, and final causes. In this context, formal causality is particularly relevant, especially in light of the Council of Trent’s definition of sanctification as “the single formal cause (causa formalis) of justification.” This definition highlights the role of sanctification in the instrumental application of redemption. As articulated in the Decree on Justification: Chapter 7, the single formal cause is identified as the justice of God, not in terms of His inherent righteousness, but as the means by which He makes us just. Through this divine justice, we are endowed and renewed in the spirit of our minds.

The formal cause of any entity encompasses the elements that define its conception or identity, representing the idea of a formative principle interacting with physical matter. In essence, every object or being is made up of both matter and form. The form serves as a determining principle that defines the characteristics of the object, whether it’s an oak tree or the concept of justification. Furthermore, the substantial form is responsible for identifying the species or category to which the entity belongs, helping to differentiate it within a broader classification.

Justification is a crucial concept in the context of God's design, and it cannot fully realize its intended purpose without the principle of sanctity. Both justification and sanctification rely on the principle of efficient causality, which involves an agency enacting a change for a specific purpose. In this framework, grace bestowed by God serves as the material cause, while Divine favor and Divine persuasion, facilitated by the Holy Spirit, represent the efficient cause. The Holy Spirit justifies individuals through His sanctifying grace, which serves as the formal cause. Consequently, justification and sanctification are interconnected outcomes of the Divine initiative, functioning together like two facets of a single entity—redemption. As such, neither can effectively exist in isolation within the overarching Divine plan of redemption.

The relationship between forgiveness and sanctification is crucial in understanding the process of justification before God. Initially, one must receive the grace of forgiveness to be justified; without this grace, the process of sanctification through regeneration holds little relevance. Sanctification, in turn, is essential because it prepares individuals for justification during God's judgment of their souls. In philosophical terms, the "final cause" refers to the ultimate purpose of an action or process. Justification serves to liberate us from guilt in our relationship with God, ultimately leading to our predestination for glory. However, this process requires the key element of sanctity; without it, justification could not achieve its intended goal. Moreover, it is emphasized that our own righteousness—distinct from the external righteousness attributed to Christ—must exceed that of the scribes and Pharisees. This standard is significant, as outlined in Matthew 5:20, which states that entering the kingdom of heaven is contingent upon our inherent righteousness, achieved through the efficacy of sanctifying grace that justifies the soul.

As for you, you were dead in your transgressions and sins, in which you
used to live when you followed the ways of this world and of the ruler of
the kingdom of the air, the spirit who is now at work in those who are
disobedient. All of us also lived among them at one time, gratifying the
cravings of our flesh, and following its desires and thoughts. Like the rest
we were deserving by nature of wrath. But because of his great love for
us, God who is rich in mercy, made us alive with Christ even when we were
dead in transgressions — it is by grace you have been saved.
Ephesians 2, 1-4

In Catholic theology, justification is understood as both declarative and forensic to some degree, indicating that it is initially a legal declaration by God that eventually makes individuals righteous in His sight. This process is achieved through God’s efficacious grace and the gifts of the Holy Spirit, which are made available to us through the merits of Christ’s redeeming work. Essentially, reconciliation with God begins with the initial grace of forgiveness and justification, which is granted apart from any natural merit, as referenced in Ephesians 2:8-9). The renewal of our spirit is fundamentally linked to the redemption accomplished by Christ for all of humanity through His just merits, specifically during His passion and atoning death on the Cross. According to Catholic doctrine, only Christ has earned the gift of salvation, a result of Divine decree and strict justice. This teaching emphasizes that the entire human race has experienced a fall from perfect fellowship with God. By nature, humans are described as "children of wrath," reflecting the consequences of original sin inherited from Adam and Eve (Eph 2:3-5). Neither our inherent abilities nor adherence to the law can save us from divine justice, as individuals are inherently prone to sin and the loss of God’s grace at various points in their lives due to the stain of original sin and the commission of mortal sins.

God plays a crucial role in the process of reconciling humanity to Himself, addressing the state of sin and death that affects all. To facilitate this reconciliation, God sent His Son, Jesus Christ, who paid a ransom with His blood, effectively liberating the world from spiritual bondage and making atonement for our sins (1 Tim 2:5-6). Through His passion and sacrificial death on the Cross, Christ established a foundation for grace and human merit, enabling believers to participate in His merits. This participation occurs through acts of self-denial and spiritual sacrifice, which include overcoming sinful behaviors and performing good works motivated by charity (agape) and guided by the Holy Spirit, all in the name of grace. The fulfillment of God's will in our lives requires our cooperation and collaboration, referred to as subjective redemption. The elect have the privilege of influencing the eternal destiny of their souls through the assistance of God's saving grace, which works in tandem with God’s designs and our exercise of free will. This dynamic is made possible by Christ’s objective redemption of humanity (Rom 6:6-23).

1 Therefore there is now no condemnation for those who are in Christ Jesus. 2 For the
law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.
For what the Law could not do, weak as it was through the flesh, God did: sending His
own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the
flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk
according to the flesh but according to the Spirit… If Christ is in you, though the body is
dead because of sin, yet the spirit is alive because of righteousness. 11 But if the Spirit of
Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the
dead will also give life to your mortal bodies through His Spirit who dwells in you. 12 So
then, brethren, we are under obligation, not to the flesh, to live according to the flesh— 13
for if you are living according to the flesh, you must die; but if by the Spirit you are
putting to death the deeds of the body, you will live. 14 For all who are being led by the
Spirit of God, these are sons of God… 16 The Spirit Himself testifies with our spirit
that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs
with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
Romans 8, 1-17

In Romans 3:28, St. Paul articulates the principle that individuals are justified by faith, independent of the works of the law. This statement emphasizes that adherence to the external rituals of the Old Covenant—such as circumcision, dietary laws, and ritual cleanness after contact with unclean items—does not lead to justification. In contrast, St. James highlights the importance of good works, asserting that actions motivated by charity and grace play a vital role in salvation. He argues that genuine faith in Christ enhances our righteousness by fulfilling the underlying principles of the moral law. Faith in Christ serves as the foundation for receiving the Holy Spirit, which empowers individuals to adopt a transformed internal disposition. This transformation enables them to live in a manner that aligns with what is pleasing and just in the eyes of God, thereby fulfilling the moral commandments outlined in the law of Christ, as presented in the Gospels.

The necessity of following the guidance of the Holy Spirit and living a holy life is central to the Christian faith, as believers are made just through grace and faith in Christ. The Holy Spirit plays a crucial role in enabling individuals to live in a manner that aligns with God's will, but this requires active cooperation and steadfast faith from the believer. In Romans 8:1-17, St. Paul emphasizes that fulfilling the "just requirement of the law" is possible when one "walks not according to the flesh but according to the Spirit." This scripture highlights a pivotal choice between eternal life with God and eternal separation from Him. St. Paul warns that living according to the flesh leads to spiritual death, whereas those who, through the Spirit, overcome sinful actions will attain life.

Furthermore, verse 16 points out that the Holy Spirit confirms the believer's identity as a child of God. Those who choose to live contrary to God's commands are considered hostile to Him, while those who live by the Spirit are recognized as sons and daughters of God. This relationship grants them the status of heirs—heirs of God and co-heirs with Christ—under the condition of enduring suffering alongside Him for future glorification. Ultimately, overcoming selfish desires is essential for anyone wishing to be deemed just and worthy of receiving eternal life in Heaven.

Therefore, as we have borne the image of the earthly,
let us bear also the image of the heavenly.
1 Corinthians 15, 49

Justification is attained through faith rather than through external actions associated with the Old Dispensation. This is because faith in Christ, along with our love for Him, allows us to receive the Holy Spirit. The Holy Spirit plays a crucial role in our lives by enabling and empowering us to act in accordance with God's will. According to this belief, we will be evaluated based on the works that the Spirit facilitates, providing us the strength to overcome our sinful tendencies. Through faith in Christ, we gain access to the Holy Spirit, which enables us to fulfill the moral law centered on love for God and our neighbor, making us genuinely pleasing to God and preparing us for eternal life with Him.

The Apostle Paul emphasizes the importance of cleansing ourselves from any impurities of body and spirit to achieve true holiness in reverence to God (2 Cor 7:1). Holiness is not simply an external act; it is a quality of the soul and our inner being that originates from God, who bestows sanctifying grace through the Holy Spirit. This state of holiness is not a mere construct or a superficial justification for the effects of original sin on human nature. While the presence of concupiscence—our natural inclination towards sin—continues to challenge us, it is important to note that this inclination itself is not a sin. In fact, despite these sinful tendencies, Christ dwells within us through the power of the Holy Spirit. This divine presence facilitates an internal transformation, making us just and acceptable to God, provided we do not take His grace for granted (2 Cor 3:15). With our cooperation, God actively works within us, possessing the ability to transform our lives by re-creating and renewing our nature through His Holy Spirit (Eph 2:10; Phil 2:13).

The concept of God's relationship with humanity is often misunderstood as being distant and impersonal, akin to a judge delivering a verdict in a courtroom. In this view, God is seen as someone who merely declares individuals righteous by attributing the righteousness of Christ to them, while overlooking their intrinsic flaws. However, this perspective undermines the transformative role of the Holy Spirit in the lives of believers. The Holy Spirit continues the work of Christ, providing sanctifying grace that transforms a person's inner being over time, despite the challenges inherent in human nature. In Romans 5:19, it's emphasized that our relationship with God undergoes a significant shift, leading to a genuine transformation of our human nature. This transformation is not merely a change in status but involves God making people righteous through the active work of the Holy Spirit. Just as God commanded, "Let there be light," resulting in actual light (Gen 1:3), what God declares as real carries a tangible and objective essence, signifying that His declarations bring about true change and reality in the lives of individuals.

The concept of fellowship and purification through Jesus Christ is articulated in 1 John 1:7, which states that if we walk in the light, we can have meaningful connections with one another, and the blood of Jesus cleanses us from sin. Jesus' mission extended beyond merely atoning for sin; it also included the provision of sanctifying grace, enabling believers to lead holy lives and attain righteousness akin to his own sacred humanity. This righteousness is applied to our lives daily as we cooperate with his saving grace and work in partnership with the Holy Spirit, as referenced in 1 John 3:7. Believers are encouraged to actively engage in the processes of guilt removal and forgiveness of sins to align with God's standards of justice. This active participation is essential for salvation and is made possible through the merits of Jesus Christ, who is central to the Christian faith and the key to redemption.

Early Sacred Tradition

St. Irenaeus, Against Heresies, 5:10,1
(A.D. 180-190)

“So likewise men, if they do truly progress by faith towards better things, and
receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as
being planted in the paradise of God. But if they cast out the Spirit, and remain
in their former condition, desirous of being of the flesh rather than of the Spirit,
then it is very justly said with regard to men of this stamp, ‘That flesh and blood
shall not inherit the kingdom of God… …For when men sleep, the enemy
sows the material of tares; and for this cause did the Lord command His disciples
to be on the watch. And again, those persons who are not bringing forth the
fruits of righteousness, and are, as it were, covered over and lost among
brambles, if they use diligence, and receive the word of God as a graft, arrive at
the pristine nature of man–that which was created after the
image and likeness of God.”

St. Cyprian, On Works and Alms,14
(A.D. 254)

“You are mistaken, and are deceived, whosoever you are, that think yourself
rich in this world. Listen to the voice of your Lord in the Apocalypse, rebuking
men of your stamp with righteous reproaches: ‘Thou sayest,’ says He, ‘I am rich,
and increased with goods, and have need of nothing; and knowest not that thou
art wretched, and miserable, and poor, and blind, and naked. I counsel thee to
buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that
thou mayest be clothed, and that the shame of thy nakedness may not appear in
thee; and anoint thine eyes with eye-salve, that thou mayest see.’ You, therefore,
who are rich and wealthy, buy for yourself of Christ gold tried by fire; that you
may be pure gold, with your filth burnt out as if by fire, if you are purged by
almsgiving and righteous works. Buy for yourself white raiment, that you who
had been naked according to Adam, and were before frightful and unseemly,
may be clothed with the white garment of Christ. And you who are a wealthy
and rich matron in Christ’s Church, anoint your eyes, not with the collyrium of
the devil, but with Christ’s eye-salve, that you may be able to attain to see God,
by deserving well of God, both by good works and character.”

St. Athanasius, Defense of the Nicene Creed, 22
(A.D. 351)

“He from the essence of the Father, nor is the Son again Son
according to essence, but in consequence of virtue,
as we who are called sons by grace.”

St. Ambrose, Commentary on Luke, 2:84
(A.D. 389)

“You see indeed, then, how the strength of the Lord is cooperative in human
endeavors, so that no one can build without the Lord, no one can preserve
without the Lord, no one build without the Lord, no one can preserve without
the Lord, no one can undertake anything without the Lord.”

St. John Chrysostom, Romans, Homily Vll: 24, 25
(A.D. 391)

“ ‘To declare His righteousness.’ What is declaring of righteousness? Like
declaring of His riches, not only for Him to be rich Himself, but also to make
others rich, or of life, not only that He is Himself living, but also that He makes
the dead to live; and of His power, not only that He is Himself powerful, but also
that He makes the feeble powerful. So also is the declaring of His righteousness
not only that He is Himself righteous, but that He doth also make them that are
filled with the putrefying sores ‘asapentas’ of sin suddenly righteous.”

St. 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…”

For I tell you, that unless your justice abound more than that of the scribes
and Pharisees, you shall not enter into the kingdom of heaven.
Matthew 5, 20