JUSTIFICATION. Under this head fall many intricate problems toward the solution of which theology contributes in its discussions of that very abstract subject: Grace. The term explains itself and no matter where it is applied the fundamental idea is the same and means pardon, acquittal, readjustment, restoration. In divinity it aligns itself very closely with atonement and imputation (q.v.). No matter how opinions may differ as to its nature, there is agreement on this, that justification may be defined as that process whereby fallen man is forgiven his transgression and restored as much as is compatible with his changed condition to the state and privileges which were his before his disobedience. All Christians admit that this repristination came and comes through Christ. It has been and is the duelling ground of the two religions which have most largely divided the world. Relating to this topic the attitude of Catholics and Reformers is antipodal. The leader of Protestantism is clear in his affirma tion. Catholic teaching and dogmatic enuncia tion is not one whit less positive. The question is cardinal for both. In the process of justifica tion the agent is God through Christ; the ob ject, man. The crux of the difficulty is how does God effect it and how is man affected by it. Is righteousness imparted or infused? Luther and his disciples consider justification as imputed to the individual. This restored con dition is something outside himself, with which he has nothing to do. eThe justified man is not only acquitted as innocent but regarded as having perfectly obeyed the Law in the person of Christ. There is to him the non-imputation of sin and the imputation of righteousness' The faith doth not shut out repentance, hope and the fear of God in every man justified, hut it shutteth them out from the office of justify ing.' (Church of Eng. Homily). It becomes imperative for every attempt to solve this prob lem to consider man's will and divine grace. Luther apprehensive lest by any concession he might minimize the value of the latter denied free will in human nature and asserted that by faith, a strong faith in the special mercy of God, and by that alone man was justified. To use his own words (Cap. 2 ad Galat.) : "Faith, without and antecedently to charity, justifies.l. Faith does not cause justice in any way —it is not the cause but the organ of justification. Man is in no way intrinsically affected by it and its essence is in the imputation of the justice of Christ. Calvin referring everything to the elect teaches that faith once received can never be lost, that is, a man justified is so forever, inde pendently of his actions. Baptism is not neces sary for salvation. The predestination of the elect is their salvation. The breaking up of Protestantism into the many denominations which now exists necessarily brought variants in this doctrine, yet it may be put down as the generally accepted formula. The idea was not new if we are to credit what Saint Augustine says (De fide et oper. 14) wherein he remarks that even in the time of the apostles some, not understanding, concluded from the epistles of Saint Paul that faith alone was necessary for salvation, whereupon Peter, James and Jude wrote to instruct the faithful that such was not the meaning of Saint Paul's words. The Cath
olic theology has been reproached with em phasizing the worth of man's works to the detri ment of divine grace. The doctrine of Cath olics is that Pope, councils, the fathers, the doc tors and the apostles, and hence Christ, affirmed that justification is of a nature to require, ex cept in infant baptism, good works on the part of man to ripen unto salvation. Faith alone will not suffice. It is gratuitous and unmerited save through Christ. It is supernatural. It is a created gift and when bestowed, as in justifi cation, the recipient becomes inherently just, not accidentally nor vicariously. Initial justifi cation is infused in baptism, which sacrament incorporates the one baptized into and with the mystical body of Christ, his church, and lives by grace, which is living of the life of Christ as an engrafted branch lives the life of the vine. In this incorporation, since Christ is Son of God, is founded the adoption and heirship of the baptized as sons of 'God. What is said of baptism is held concerning justification as administered by the other sacraments. It is not contended that by it sin is blotted out This torically,D that is, stns committed do not cease to be part of man's past, but are remitted inas much as they are provocative of God's anger and as truly pardoned as if the sinner had never rendered himself guilty of them; they are effaced in the moral order and in the physical order the stains they leave on the soul are washed out, stains which make the soul dis pleasing to God. Natural powers, no more than the Mosaic law, suffice for salvation which is to be reached through Christ only and for which in the adult some disposition of his own con tributing is requisite. Moreover, while by justi fication sin is remitted, this remission calls for an interior disposition and renovation of soul, whence justification is a quality superadded to the soul to which it is inherent and therefore is more than transference or imputation. The fruits of justification are the rendering of man pleasing to God, just, beautiful, like unto Christ, a living member of Christ and God's son by adoption, heir to the kingdom of heaven, a participant in the divine nature (Consors divine nature) and capable of condign merit.
When a man is justified there is within him a special indwelling of the Holy Spirit. There is no understanding with accuracy these different theories of justification save by a thorough in quiry into the views of theologians on the very abstruse questions of the incarnation and grace.
Bibliography.— Denziger, ; Humphrey, 'The One Mediator' ; Mohler, Newman, Oxen ham, The Catholic Doctrine of the Atone ment' ; the works of Luther, Melanchthon, Cal vin, etc.; Decrees of the Council of Trent; Systematic Theologies; Art, Rechtfertigung, Kirchenlexicon.