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Justification and the Sacraments in Scripture

Justification is a forensic term, signifying the judicial act of God by which he pardons the sins of those who believe in Christ and accounts them righteous [1]. This divine act treats believers as if they have conformed to all legal demands, satisfying the law's claims [1]. It is distinct from sanctification, which involves separation to God's service and is effected by God, Christ, and the Holy Spirit through the atonement and the Word of God [2].

The Apostle Paul extensively discusses justification, particularly in his letter to the Romans. one tradition argues that justification is "by faith" (Romans 4:16) [5] and that no one can be justified by the works of the law (Galatians 2:16) [4]. Instead, God's righteousness is revealed, and He justifies those who have faith in Jesus (Romans 3:26) [3]. This understanding emphasizes God's boundless mercy and grace as the foundation for justification [4, 13]. Matthew Henry notes that Paul's argument in Romans establishes justification by faith and then proceeds to explain its fruits and its foundation in Christ's death [6].

Different Christian traditions articulate the relationship between justification and sacraments in varying ways:

Protestant Traditions (Lutheran, Reformed, Anglican, Methodist): Many Protestant traditions emphasize that justification is by grace alone through faith alone (sola gratia, sola fide). The Augsburg Confession, a foundational Lutheran document, addresses justification in Article IV [7]. Similarly, the Anglican Thirty-Nine Articles of Religion state that "we are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings" [8]. John Calvin, a key figure in Reformed theology, also extensively discussed justification [9]. These traditions generally view sacraments (like baptism and the Lord's Supper) as signs and seals of God's grace, which confirm and strengthen faith, but do not cause justification in themselves. They are means through which God works, but faith remains the instrumental cause of justification. Adam Clarke, a Methodist commentator, highlights that justification by faith is both reasonable and scriptural [4].

Catholic Tradition: The Council of Trent, a significant council for the Catholic Church, addressed justification in detail [11]. Catholic theology teaches that justification is not merely a declaration of righteousness but also an inner renewal and sanctification, infused by God's grace. While faith is essential, justification is initiated by God's grace and received through baptism, which is considered the sacrament of faith. Subsequent sacraments, such as Penance and the Eucharist, are seen as means to restore or deepen this justified state. The Council of Trent affirmed that justification is a process that involves both God's grace and human cooperation through good works, which are themselves enabled by grace.

Eastern Orthodox Tradition: Eastern Orthodox theology often speaks of "theosis" or deification, a process of becoming more like God through participation in divine life. While they affirm the necessity of God's grace and Christ's atoning work, they tend to view salvation as a lifelong journey of spiritual transformation rather than a single forensic declaration. Sacraments, particularly baptism and the Eucharist, are central to this process, as they are understood as mysteries through which God's grace is truly imparted and believers participate in Christ's life. John of Damascus, an influential Eastern Orthodox theologian, contributed to the systematic articulation of Orthodox faith [10].

Patristic Views: Early Church Fathers, such as Augustine, discussed grace and human merit. Augustine, for instance, spoke of "grace for grace," implying that even the merits humans possess are conferred by grace [12]. This suggests an understanding where God's grace is primary, enabling any human response or good work.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Sanctification — Is separation to the service of God -- Ps 4:3; 2Co 6:17. Effected by God. -- Eze 37:28; 1Th 5:23; Jude 1:1. Christ. -- Heb 2:11; 13:12. The Holy Spirit. -- Ro 15:16; 1Co 6:11. In Christ -- 1Co 1:2. Through the atonement of Christ -- Heb 10:10; 13:12. Through the word of God -- Joh 17:17,19; Eph 5:26. Christ made, of God, to us -- 1Co 1:30. Saints elected to salvation through -- 2Th 2:13; 1Pe 1:2. All saints are in a state of -- Ac 20:32; 26:18; 1Co 6:11. The Church made glorious by -- Eph 5:26,27. Should lead to Mortification of sin. -- 1Th 4:3,4. Ho”
  3. Romans “Romans 3:26 (LITV) — for the showing forth of His righteousness in the present time, for His being just and justifying the one that is of the faith of Jesus.”
  4. Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:16: Knowing that a man is not justified - See the notes on Rom 1:17; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.”
  5. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:16: Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."”
  6. Romans (Nonconformist/Puritan) “Matthew Henry on Romans 5 (introduction): The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification (Rom 5:1-5). II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the rest of the chapter.”
  7. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
  8. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
  10. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
  11. Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
  12. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 41.--EVEN IN JUDGMENT GOD'S MERCY (part 2): saying is rightly understood which in the gospel is read, "grace for grace,"[1]--that is, for those merits which grace has conferred.”
  13. Romans (Baptist/Reformed) “John Gill on Romans 3:20: Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appe”
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