Liberty Baptist Theological Seminary

Justified: A paper on the different views of Justification and Sanctification with reference to The doctrine of Salvation between Protestants and Catholics.

A Paper Submitted to Dr. Mark D. Walton In Partial Fulfillment Of the Requirements for the Course in Systematic Theology II THEO 530-D14

By Aron James Belcher 7 December 2012 LU 22973032

2 TABLE OF CONTENTS THESIS. INTRODUCTION DEFININITION OF JUSTIFICATION THE EARLY CHURCHES UNDERSTANDING OF JUSTIFICATION........... THE ROMAN CATHOLIC THEOLOGY ON JUSTIFICATION... THE PROTESTANT THEOLOGY ON JUSTIFICATION..... BALANCED SUMMARY ON THE DOCTRINE OF JUSTIFICATION........... CONCLUSION.. BIBIOLGRAPHY.. 1 1 1 4 6 8 11 13 15

3 THESIS STATEMENT The differences between justification and sanctification in regards to the work of salvation stand in direct contrast when compared between the Catholic and Protestant religions. INTRODUCTION Understanding the relationship of the differences between justification and sanctification in regards to the work of salvation has been a discussion that the church has had over the last two millenniums of its existence. Councils, wars, and divisions have broken out because of it; ultimately, it is one of the most important doctrines of Christianity. However, the question remains as to what the difference is between justification and sanctification in regards to the work of salvation. When one asks this question, he or she will find many different answers and for the most part they are in direct contrast with one another. Such is the case in the understanding of justification and sanctification in regards to the work of salvation in the theological teachings between the Catholic and Protestant churches. The emphasis of the paper will be to highlight the differences between the Catholic and Protestant understanding of justification and sanctification in regards to the work of salvation, and attempt to answer the question, If Catholic and Protestant Christians believe two different views on justification and sanctification in regards to the work of salvation, and will they still consider one another Christians? DEFINING JUSTIFICATION AND SANCTIFICATION In order to understand how the doctrine of justification and sanctification differ amongst Catholics and Protestants, to define the meaning of the two words. First, in order to understand the difference between justification and sanctification, he or she must understand how the two relate to the doctrine of salvation. According to the Bible, All have sinned and have come short

4 of the glory of God.1 Every individual is a guilty party in the sight of God. However, one might ask, What is sin? Well, sin is the transgression of Gods law. When Adam willfully broke Gods commandment in the Garden of Eden, he immediately changed from innocence to being guilty of sinning against God. Mans disobedience to God through Adams original sin allowed evil to enter into Gods creation, which ultimately caused confusion, disharmony, alienation from God, and death.2 This act is known as Adams fall, and through it Adam passed his fallen nature to all of mankind that came after him.3 Through Adams disobedience, all of mankind became corrupt and polluted by the sin nature; this nature inevitably made all of mankind unrighteous.4 Therefore, humankind is guilty of sin and is under its condemnation; the only other way for humankind to not fall under the condemnation of sin is if it is justified, that is to be cleared of all trespasses against. The word justification is a legal metaphor; to be justified is to be acquitted of a crime.5 In order for an individual to need justification, he or she must be under condemnation or guilty of a crime. Therefore, in order to understand the biblical form of justification, an individual must understand the biblical concept of righteousness.6 Biblical righteousness can be viewed as a standard for relationship with God. According to the Bible, mankind lost its relationship with God because of Adams sin; this act therefore consequentially made all of mankind sinners and unrighteous (Romans 3:23, 5:12, 1 Cor. 15:22).7
Romans 3:23 (King James Version) J Julius Scott Jr. Jewish Backgrounds of the New Testament. (Grand Rapids. Baker Academic, 2005.), 54. 3 Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. (Downers Grove, Ill: InterVarsity Press, 1993.), 13. 4 Millard Erickson. Christian Theology. 2d ed. (Grand Rapids, MI: Baker Book House, 1998.), 968. 5 James D. G. Dunn, The Theology of Paul the Apostle. (Grand Rapids, Mich: W.B. Eerdmans Pub, 1998), 328. 6 Erickson.,968 7 Hawthorne., 830.
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5 Therefore, since all of mankind is naturally born into the world with a broken relationship in regards to righteousness, the only hope that mankind has to revive the relationship is to be justified. J.R. Root defined it by saying, The biblical meaning to justify (Hebrew, sadeqI; Greek, LXX and NT, dikaioo) is to pronounce, accept, and treat as just, i.e., as, on the one hand, not penally liable, and on the other hand, entitled to all the privileges due to those who have kept the law.8 The understanding of justification is not a matter of debate among Protestants and Roman Catholics when it comes to the discussion of salvation; however, the debate applies in the discussion of how Justification is administered to the believer. This also has a major part to do with the doctrine of salvation. The questions of how justification happens, and when and why must be asked in order to fully comprehend. Some view justification providing salvation as a single event in time; others view it as a process, and some think of it as an event that will happen in the future.9 This is where sanctification comes into play; some regard sanctification as either a supplement to justification or an evidence of justifying faith.10 Sanctification can then be defined as a process of some sort. This then is also a point of difference among Roman Catholics and Protestants. The element of faith in the doctrine of salvation is by and large one of the most important precepts of the doctrine of justification. Through it, the understanding of justification can be made. One of the most important passages in the dialogue of justification can be found in Roman

Walter Elwell. Evangelical Dictionary of Theology. 2d ed. (Grand Rapids, MI: Baker Book House, 2001.),1103. 9 Ibid., 903. 10 Elwell., 1052.

6 3:21-26.11 Where emphasis of the justification is given, which is through the grace of God.12 It is important to understand that both sides agree to the grace of God being one of the most important agents in the justification of mankind; however, how that justification is applied and to what lengths it is applied will be through various moments and works throughout the individuals life. THE EARLY CHURCHES UNDERSTANDING OF JUSTIFICATION Looking back at the history of justification in the church can trace all the way back to the early church fathers. Much of the foundational Roman Catholic doctrine on justification rests on the understanding of the early church fathers. Much of the understanding of the Catholic teaching on justification lies in the early church fathers. Some Catholic theologians suggest that the early church fathers spoke in one accord in regards to justification. According to the Council of Trent, justification was a process in which the visible signs of the sacraments must be conferred upon the believer in order for grace to be imputed.13 Those that signed with the council pointed to John 3:5, to contend to baptism and as an instrumental cause for justification of the believer.14 However, this was not the view of all the early church fathers. Looking at a portion of Clement of Romes writings would lead the individual to believe that he was not in line with the Council of Trents interpretation of justification, when he said the following:15 For of Jacob are all the priests and Levites who minister unto the altar of God; of him is the Lord Jesus as concerning the flesh; of him are kings and rulers and governors in the
Frank. Stagg, "Plight of Jew and Gentile in sin: Romans 1:18-3:20." Review & Expositor 73, no. 4 (September 1, 1976): 401-413. ATLA Religion Database with ATLASerials, EBSCOhost (accessed September 23, 2012.), 401. 12 Douglas J.Moo. The Epistle to the Romans. (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996.), 228. 13 "The Council of Trent" Decree Concerning Justification. http://www.ewtn.com/library/councils/trent6.htm (accessed December 12, 2012). 14 Erickson., 1018. 15 Benjamin J. Ribbens, "Forensic-Retributive Justification in Romans 3:21-26: Paul's Doctrine of Justification in Dialogue with Hebrews ." Catholic Biblical Quarterly 74, no. 3 (July 2012): 548-567. Religion and Philosophy Collection, EBSCOhost (accessed December 11, 2012).
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7 line of Judah; yea and the rest of his tribes are held in no small honor, seeing that God promised saying, Thy seed shall be as the stars of heaven. They all therefore were glorified and magnified, not through themselves or their own works or the righteous doing which they wrought, but through His will. And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the Almighty God justified all men that have been from the beginning; to whom be the glory for ever and ever. Amen.16 According to Clementss understanding, justification comes through faith and not of wisdom or understanding or piety or works, which we wrought in holiness of heart. Clement was not the only early church father to make this statement either; Chrysostom also agreed with Clement, when he said, For a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light.17 This again shows that the early church fathers were of the same understanding that Paul was on the doctrine of justification; that the doctrine of justification was a matter of grace through faith (Eph 2:8,9.)18 Though many of the early church fathers agreed that salvation was by grace through faith; however, how that grace was administered to believers was one of the dividing points in the early church. This grew out to the understanding of the various ordinances of the church, which are the Lords Supper and Baptism. In every example in the New Testament, baptism is administered to those that are new converts. However, many of the early church fathers like Irenaeus and Origen were proponents of baptizing children of professing believers. This belief was not solely created on tradition, or in concert with some heresy, but was regarded as based in

Vol. I, The Apostolic Fathers, First Epistle of Clement to the Corinthians, Chapter 32., http://www.ccel.org/ccel/lightfoot/fathers.ii.i.html (accessed December 11, 2012). 17 NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8. http://www.apuritansmind.com/justification/the-early-church-and-justification-compiled-by-dr-c-matthewmcmahon/ (accessed December 11, 2012). 18 Moo., 228.

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8 some sort of scriptural rationale.19 Nevertheless, the scriptures do not directly command that infants be baptized; however, there is also no direct commandment against it. There is also no example of it ever taking place in the New Testament as well. The only example that can be given is the reference to whole houses being baptized in the book of Acts (Acts 16:31). The assumption here is that if the male heads of the household were baptized and the whole house followed, then why would not all in the house be baptized, with the inclusion of infants and small children? Peter also gives an interesting assertion by saying that, For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.20 However, the argument is at best plausible for infant baptism.21 Nevertheless, some of the early church fathers attributed baptism as the grace was imputed to the individual. This doctrine of baptism has been known as baptismal regeneration.22 According to this belief, baptism is the mode in which the original sin is washed away. One of the biggest proponents of the doctrine of original sin was Augustine of Hippo. He was considered the framer of the Catholic Church and the first major theologian to promote the doctrine of infant baptism. According to Augustine and the Catholic Church, an infant that dies before receiving baptism will not be washed from their original sin and will remain guilty before God.23 This thought began with the early churches understanding of justification.24 Through this logic of thought, the Catholic Church evolved its doctrines on justification and sanctification throughout the last

Elwell 132. Acts 2:39 (King James Version) 21 Ibid.133. 22 Ibid. 135. 23 Francis A. Sullivan, S.J. "The Development of Doctrine about Infants Who Die Unbaptized." Theological Studies 72, no. 1 (2011): 3-14, http://search.proquest.com/docview/853888972? accountid=12085. (accessed December 12, 2012). 24 Everett Ferguson. Church History. (Grand Rapids: Zondervan, 2005.) 434.
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9 millennium up until today. However, as this frame of mind developed, so did various beliefs on justification began to emerge, causing one of the greatest splits in Christianity, known as the Reformation.25 THE ROMAN CATHOLIC THEOLOGY ON JUSTIFICATION The doctrine on the justification of the believer has taken many centuries to develop in the Roman Catholic Church. Much of the understanding of justification rests in the understanding of the mode in which it is administered to the believer. As previously stated, infant baptism had a large connection with the doctrine of justification. The idea that the water was the administrating agent of grace towards the believer became a powerful frame of mind in Roman Catholic doctrine. Also, the belief in the atonement of original sin through water baptism also led to the continuance of the justification of the believer through the transmission of grace in the Lords Supper; this doctrine has later become known as sacramentalism.26 According to this belief, several acts are necessary for the justification of the sinner. Also, justification is not just simply a spiritual event, but rather depends upon a set of outward rites. These rites are the medium in which grace is administered to the believer. According to the Roman Catholic belief, baptism and communion (also known as the Lords Supper) are not just symbolic gestures that represent an inward faith, but rather are in effect the vehicles in which grace is administered to the believer.27 One of the main articles on justification for the Roman Catholic Church is found in the proceedings the Council of Trent. The Council of Trent was a response to the growing debate that Martin Luther had brought to the church on justification. The council was called together in

25 26

Ibid. Erickson., 1019. 27 Ibid.

10 November of 1544 as an attempt to engage the questions raised by Luther and his supporters.28 This council was seen as an attempt to counter the Protestant Reformation, but more importantly as a move in establishing the key tenets of the Roman Catholic Church as well. 29 The council reiterated the necessity of the sacraments as a medium to continue one in grace: Those who through sin have forfeited and received grace of justification, can again be justified when, moved by God, they exert themselves to obtain through the sacrament of penance the recovery, by the merits of Christ, of the grace lost. For this manner of justification is restoration for those fallen, which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of penance when He said: Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. Hence, it must be taught that the repentance of a Christian after his fall is very different from that at his baptism, and that it includes not only a determination to avoid sins and a hatred of them, or a contrite and humble heart,[85] but also the sacramental confession of those sins, at least in desire, to be made in its season, and sacerdotal absolution, as well as satisfaction by fasts, alms, prayers and other devout exercises of the spiritual life, not indeed for the eternal punishment, which is, together with the guilt, remitted either by the sacrament or by the desire of the sacrament, but for the temporal punishment which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to those who, ungrateful to the grace of God which they have received, have grieved the Holy Ghost and have not feared to violate the temple of God.30 The council set forth many foundational beliefs that the church had previously held, but had not made official. Besides taking a stance against the growing group of Protestants, the Church also stated that the tradition of the church had an equal or parallel authority to that of the scriptures. The Church also stated that there are seven sacraments, of which, constituted helps in the aid of justification. The council also stated that justification is based on good works done through collaboration between grace and the believer.31 This council set forth the official beliefs of the Roman Catholic Church on justification for the next four hundred years.
Justo L.Gonzlez. The Story of Christianity. Volume 2, The Reformation to the Present Day. (New York, NY: HarperOne/HarperCollins, 2010.), 147. 29 Elwell. 298. 30 The Council of Trent." Decree Concerning Justification. Chapter XIV. The Fallen and their Restoration. http://www.ewtn.com/library/councils/trent6.htm (accessed December 12, 2012). 31 Gonzlez., 149.
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11 THE PROTESTANT THEOLOGY ON JUSTIFICATION The Protestant theology on justification is predominately traced back to Martin Luthers ninety-five treatises against the Church nailed to the door of the castle in Wittenberg on October 31, 1517. However, according to the reformers, the doctrine of justification goes further back than the days of Luther, but rather to the days of Paul the apostle. Luther made a rediscovery of justification by faith that Paul had preached and taught throughout the New Testament.32 The discussion on justification through faith was by and large the principle issued behind the Reformation.33 The debate was summed up well by Dunn when he said, The principle exegetical debates have been whether the verb justify meant make righteous (Catholic) or reckon as righteous (Protestant), whether justified denoted transformation or status, and whether the righteousness of God was subjective genitive (righteousness as a property or activity of God) or objective genitive (righteousness as a gift bestowed by God).34 The Protestant understanding on justification finds its basis in the writings of Paul. 35 Romans 3:21-26 is a key passage on Pauls theology and understanding on justification and is one of the most debated texts in the Pauline epistles.36 In Romans 3:21-26, Paul states: But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.37
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James D. G. Dunn, The Theology of Paul the Apostle. (Grand Rapids, Mich: W.B. Eerdmans Pub, 1998), 336. 33 Ibid. 337. 34 Ibid., 337. 35 Charles Hodge. Systematic Theology. (New York: C. Scribner, 1887.) 226. 36 Ribbens., 548. 37 Romans 3:21-16 (King James Version)

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12 These verses illustrate Gods judicial declaration of mankind as righteous through the redemption of Christs atoning work on the Cross; his sacrifice provided satisfaction of the divine justice that was required for the sin of mankind.38 In the eyes of the Protestants, justification is pronounced upon belief; however, in the eyes of the Catholics, it is a process that takes a lifetime. Some questions arise when an individual ponders the implication of justification in the mind of the believer, for example: Does the believer have to maintain a life of good works and faith in order to receive salvation? The answer to this question can be found in the Protestants view of sanctification. The key in understanding the Protestant view of the doctrine of sanctification lies in the recognition that Christ sanctifies the believer through the working of the Holy Spirit.39 One of the main points of how the Protestant views justification is its relationship with sanctification; the understanding of sanctification is misconstrued in regards to its relationship to justification and its order of salvation.40 In the Protestants view of justification, the work of grace is a one-time work of the Holy Spirit, referred to as regeneration. This is considered a continuing and lasting work of the Holy Spirit in the life of the believer, causing them to be separate from the unbeliever and alive unto God through the faith in the Lord Jesus Christ; in essence, this is the Protestant view of sanctification.41 The Protestant understanding of justification places most of its emphasis on the reconciliation of man by God. The focus is placed on Gods work and not mans; and the best example of this understanding can be seen in the writings of Calvin. Calvin wrote on the justification of man and

Ribbens., 549 J. V. Fesko. "Sanctification and union with Christ: a Reformed perspective." Evangelical Quarterly 82, no. 3 (July 1, 2010): 197-214. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 31, 2012). 199. 40 Ibid. 41 Erickson. 275.
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13 had this to say about mans ability in reconciliation: When the Lord, therefore, admits him to union, he is said to justify him, because he can neither receive him into favor, nor unite him to himself, without changing his condition from that of a sinner into that of a righteous man. We adds that this is done by remission of sins. For if those whom the Lord has reconciled to himself are estimated by works, they will still prove to be in reality sinners, while they ought to be pure and free from sin. It is evident therefore, that the only way in which those whom God embraces are made righteous, is by having their pollutions wiped away by the remission of sins, so that this justification may be termed in one word the remission of sins.42 According to Calvin and other reformers, if the Lord were to acquit man of his sins by his own works, then no man would be free from sin. Calvin goes on to describe that the righteousness that man is given is not based off of ones works, but rather of Gods grace.43 Therefore, the Protestants view of justification teaches that sanctification is not a process of salvation, but rather a divine connection of the Holy Spirit that the individual receives after they have been justified by faith in Christ. In the eyes of the Protestant, justification is the first process and only process needed for salvation that the believer will receive; however, sanctification is a life long process that the believer gets to enjoy as being reconciled with God.44 BALANCED SUMMARY ON THE DOCTRINE OF JUSTIFICATION One thing that Roman Catholics and Protestants can agree on is the sinful nature of man. Paul said in Romans 3:23, All have sinned and have come short of the glory of God.45 In Psalms 51:5, David said, Behold, I was shapen in iniquity; and in sin did my mother conceive me.46 It is obvious to both sides of the debate that mankind is a great need; however, the big difference between these groups is how that need is accomplished. Both views see the necessity of Christs sacrificial work; however, they differ on how that work is administered and how or if it must be
John Calvin. Institutes of the Christian Religion. 2 vols. 1559; (Trans. Henry Beveridge. Reprint ed., Grand Rapids: Eerdmans, 1975.), 490. 43 Ibid. 44 Fesko., 198. 45 Romans 3:23(King James Version) 46 Psalms 51:5 (King James Version)
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14 maintained.47 D.A. Carson has taken an introspective look at the different variations in the beliefs of justification and sanctification in the New Testament among Protestants and Catholics. Carson sees the Roman Catholic position on justification as merely a matter of the position of the soul upon death. To Carson, the Roman Catholic is forever in a state of flux as concerning the grace of God. Furthermore, Carson defines the Roman Catholic view as if Christ has already redeemed us, unlocked the gates of heaven, as it were He did his part, and now we have to cooperate by doing ours. If we are to pass through those gates, we have to be in the right spiritual state.48 Carson summarizes by stating that, At the risk of oversimplification, Catholicism elevates ecclesiology over soteriology; evangelicalism does the reverse.49 On the other hand, Carson defined the Protestant view of justification as a legal act that clears the sinner of guilt of sin and enables them forgiveness. However, Carson points out that many Catholic scholars dismiss the justification defended by Protestantism as a mere legal act, that does not deal with the sinfulness of the human heart. However, Carson contests that, All evangelical theology insists that salvation is more than justification, that "faith alone" is never alone- that is, it is accompanied by other things. Regeneration/new creation is part of this whole. Carson argues that most Protestants, May dispute among themselves over the ordo salutis, but only fringe groups teach that a person may be (forensically) justified and then live like the world, the flesh and the devil.50 J.V. Fesko adds some interesting perspectives to the discussion by pointing out that the source
Leon Morris. The Epistle to the Romans. (Grand Rapids, Mich: W.B. Eerdmans, 1988.), 231. D.A. Carson. "Reflections on salvation and justification in the New Testament." Journal of the Evangelical Theological Society. http://p2048 www.liberty.edu.ezproxy.liberty.edu:2048/login? url=http://search.proquest.com.ezproxy.liberty.edu:2048/docview/211235185?accountid=12085 (accessed November 1, 2012). 21 49 Ibid. 50 Ibid.
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15 of sanctification is not the works of the believer, but rather the work of the Holy Spirit, through the believers union with Christ.51 Fesko points out that the relationship between justification and sanctification are in congress with one another; for if an individual has been justified by faith in Christ, he or she will then exhibit the characteristics of Christ working in them by the Spirit. This understanding of sanctification does believe that the works of an individual will be holy, but rather Christ is at work in the individual through the Holy Spirit and will produce evidence of it through a distinct spirituality in the believer. According to Fesko, that once the believer experiences the distinct spirituality, he or she will develop a holiness that is driven by the union with Christ that will yield the fruit of good works.52 Nevertheless, when one examines the Roman Catholic view on justification over the last fifty years, he or she may notice a difference in doctrine. Over the last fifty years, the Roman Catholic Church has placed a greater degree of importance on the doctrine of justification than it has in the past.53 On October 31, 1999, a joint declaration on justification was made between the Roman Catholic Church and the Worldwide Lutheran Federation. This document was meant to be an end to the division created in the Catholic Church by Martin Luther on the same day four hundred years earlier. Ted Dorman stated that, The intent of JDDJ thus has to do with restoration of Christian fellowship among Lutherans and Catholics, as opposed to doctrinal agreement that goes beyond the "common understanding" affirmed by the Joint Declaration.54 Though the declaration attempted to mend old wounds, it appeared to be more of a symbolic gesture, than ever a theological memorandum from the Roman Catholic Church on the doctrine

Fesko., 214. Ibid. 53 Dunn. 336. 54 Ted M. Dorman. "On the Renewal of Interest in the Doctrine of Sanctification: A Methodological Reminder." Journal of the Evangelical Theological Society 45, no. 3 (2002). http://search.proquest.com.ezproxy.liberty.edu:2048/docview/211137807 (accessed November 1, 2012). 8.
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16 of justification. CONCLUSION The obvious truth of this discussion is that the doctrine of justification will forever continue to be a point of debate and disagreement among Catholics and Protestants. Both parties view the doctrine in two very different ways. For the Roman Catholic, it is a matter of the tradition of the Church as the agent and administer of grace; for the Protestant, it is a matter of sola fide, or faith alone. These two beliefs differ in many ways; however, there remains one consistent among the two that is namely the author of salvation, the Lord Jesus Christ. To the Roman Catholic, Jesus was the author of salvation; however, the individual must keep him or herself in Gods grace in order to merit salvation.55 However, to the Protestant, Jesus is the Author of salvation and finisher of the faith, with the individual playing no part. However, two stand in direct opposition on the doctrine of justification. The apostle Paul said in Romans 4:5, But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.56 The Roman Catholic Church Doctrine on justification states that, If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema.57 This teaching is in direct contrast with the teaching of Paul. Salvation is a free gift and not a work. Nevertheless, the question remains, How can both Catholic and Protestant Christians believe two different views on justification and sanctification in regard to the work of salvation and still
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Steven L. Porter. "On the Renewal of Interest in the Doctrine of Sanctification: A Methodological Reminder." Journal of the Evangelical Theological Society 45, no. 3 (2002), 13. 56 Romans 4:5 (King James Version) 57 The Council of Trent Canon 9

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17 consider one another Christians? The answer is, they should not. For they both stand in direct contrast of one another with irreconcilable differences. In the end, they both represent two opposing views; one view regards tradition over scripture and the other scripture over tradition. In the end, the major differences will remain between Protestants and Roman Catholics regarding the doctrine of justification and will continue on for now, with no plausible end in sight, with each side calling themselves the victor of the fight.

Bibliography The Holy Bible, King James Version Bruce, F. F. Paul, Apostle of the Heart Set Free. Grand Rapids: Eerdmans, 1977. Calvin John. Institutes of the Christian Religion. 2 vols. 1559; Trans. Henry Beveridge. Reprint ed., Grand Rapids: Eerdmans, 1975. Carson, D.A. "Reflections on salvation and justification in the New Testament." Journal of the Evangelical Theological Society. http://p2048www.liberty.edu.ezproxy.liberty.edu:2048/login? url=http://search.proquest.com.ezproxy.liberty.edu:2048/docview/211235185? accountid=12085 (accessed November 1, 2012). Dorman, Ted M."On the Renewal of Interest in the Doctrine of Sanctification: A Methodological Reminder." Journal of the Evangelical Theological Society 45, no. 3 (2002). http://search.proquest.com.ezproxy.liberty.edu:2048/docview/211137807 (accessed November 1, 2012). Dunn, James D. G. The Theology of Paul the Apostle. Grand Rapids, Mich: W.B. Eerdmans Pub, 1998. ______________. Romans. 1-8. Dallas, Tex: Word Books, 1988. Elwell, Walter. Evangelical Dictionary of Theology. 2d ed. Grand Rapids, MI: Baker Book House, 2001. Erickson, Millard. Christian Theology. 2d ed. Grand Rapids, MI: Baker Book House, 1998. Ferguson, Everett. Church History. Grand Rapids: Zondervan, 2005

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18 Fergusson, David. "Reclaiming the doctrine of sanctification." Interpretation. http://search.proquest.com/docview/202729155?accountid=12085. (accessed November 1, 2012). Fesko, J V. "Sanctification and union with Christ: a Reformed perspective." Evangelical Quarterly 82, no. 3 (July 1, 2010): 197-214. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 31, 2012). Gonzlez, Justo L. The Story of Christianity. Volume 2, The Reformation to the Present Day. New York, NY: HarperOne/HarperCollins, 2010. Hawthorne, Gerald F., Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. Downers Grove, Ill: InterVarsity Press, 1993. Hodge, Charles. Systematic Theology. New York: C. Scribner, 1887. Moo, Douglas J. The Epistle to the Romans. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996. Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich: W.B. Eerdmans, 1988. Porter, Steven L. "On the Renewal of Interest in the Doctrine of Sanctification: A Methodological Reminder." Journal of the Evangelical Theological Society 45, no. 3 (2002). Ribbens, Benjamin J. "Forensic-Retributive Justification in Romans 3:21-26: Paul's Doctrine of Justification in Dialogue with Hebrews." Catholic Biblical Quarterly 74, no. 3 (July 2012): 548-567. Religion and Philosophy Collection, EBSCOhost (accessed December 11, 2012). NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8. http://www.apuritansmind.com/justification/the-early-church-andjustification-compiled-by-dr-c-matthew-mcmahon/ (accessed December 11, 2012). Scott Jr., J Julius. Jewish Backgrounds of the New Testament. Grand Rapids. Baker Academic, 2005. Stagg, Frank. "Plight of Jew and Gentile in sin : Romans 1:18-3:20." Review & Expositor 73, no. 4 (September 1, 1976): 401-413. ATLA Religion Database with ATLASerials, EBSCOhost (accessed September 23, 2012). Sullivan, Francis A., S.J. "The Development of Doctrine about Infants Who Die Unbaptized." Theological Studies 72, no. 1 (2011): 3-14, http://search.proquest.com/docview/853888972?accountid=12085.

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19 "The Council of Trent." Decree Concerning Justification. http://www.ewtn.com/library/councils/trent6.htm (accessed December 12, 2012). Vol. I, The Apostolic Fathers, First Epistle of Clement to the Corinthians, Chapter 32., http://www.ccel.org/ccel/lightfoot/fathers.ii.i.html (accessed December 11, 2012).

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