Justification as Act of Free Grace

Justification as an Act of Free Grace

The concept of justification as an act of free grace is rooted in biblical teachings, particularly in the Pauline epistles. According to Romans 3:24, believers are "justified freely by his grace, through the redemption that is in Jesus Christ" ^[1]. This verse underscores the gratuitous nature of justification, emphasizing that it is a gift from God rather than a result of human merit.

The Westminster Confession of Faith articulates this doctrine by stating that those whom God effectually calls, He also freely justifies, "not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone" ^[4]. This Reformed perspective highlights that justification is a forensic act, where God declares believers righteous based on Christ's obedience and satisfaction imputed to them.

In contrast, the Catholic tradition, as represented by Thomas Aquinas, views justification as involving an infusion of righteousness. According to Aquinas, justification includes a movement of the free will towards sin and towards God, indicating a more transformative understanding of justification ^[3].

The Lutheran tradition, as expressed in the Augsburg Confession, also emphasizes justification by faith in Christ, stating that Scripture teaches that we are justified before God "through faith in Christ, when we believe that our sins are forgiven for Christ's sake" ^[10]. This confession critiques the idea that justification comes from the work of Masses rather than faith.

The patristic era also saw discussions on justification, with Augustine arguing that justification is entirely a work of God's grace. He emphasizes that eternal life, which is the reward of a good life, is also a grace given gratuitously by God ^[7].

The concept of justification is closely tied to the idea of forgiveness. Easton's Bible Dictionary notes that forgiveness is one of the constituent parts of justification, where God absolves the sinner from the condemnation of the law on account of Christ's work ^[2]. Justification not only pardons sin but also declares that all the claims of the law are satisfied in respect of the justified.

Different traditions have varying understandings of the relationship between faith and works in justification. The Reformed and Lutheran traditions emphasize justification by faith alone, citing passages like Romans 3:28 and Galatians 3:8 ^{[5, 6]}. In contrast, the Catholic tradition, while affirming the importance of faith, includes the role of works and the sacraments in the process of justification.

The doctrine of justification as an act of free grace has been a point of contention across Christian traditions. While there is a broad agreement that justification is a gift from God, the specifics of how this gift is received and understood vary significantly. The Reformed, Lutheran, Catholic, and other traditions offer distinct perspectives on the nature of justification, reflecting deeper theological and ecclesiological differences.

The biblical basis for justification by faith is evident in passages like Romans 3:20, which states that "by the deeds of the law there shall no flesh be justified in his sight" ^[8]. This underscores the Pauline argument that justification is not achieved through legalistic observance but through faith in Christ.

The implications of justification as an act of free grace are profound. As Matthew Henry notes, justification brings peace with God, as believers are no longer under condemnation but are declared righteous in God's sight ^[9]. This peace is a cornerstone of the Christian life, enabling believers to live in harmony with God and to experience the fruits of justification.

Sources

Romans “Romans 3:24 (Webster) — Being justified freely by his grace, through the redemption that is in Jesus Christ:”
Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Effects of Grace, Art. 5: Article: Whether for the justification of the ungodly there is required a movement of the free-will towards sin? I answer that, As stated above (Article [1]), the justification of the ungodly is a certain movement whereby the human mind is moved by God from the state of sin to the state of justice. Hence it is necessary for the human mind to regard both extremes by an act of free-will, as a body in local movement is related to both terms of the movement. Now it is clear that in local mov”
Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 11: CHAPTER 11 Of Justification 1. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righ”
Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:8: And--Greek, "Moreover." foreseeing--One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language. would justify--rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification. the heathen--rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their ”
Romans (Nonconformist/Puritan) “Matthew Henry on Romans 3:19: From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from Rom 1:17, and which he lays down (Rom 3:28) as the summary of his discourse, with a quod erat demonstrandum - which was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the dee”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 20.--THE QUESTION ANSWERED. JUSTIFICATION IS GRACE SIMPLY AND ENTIRELY, ETERNAL LIFE IS REWARD AND GRACE. (part 2): is nothing else than God's grace, so also the eternal life which is the recompense of a good life is the grace of God; moreover it is given gratuitously, even as that is given gratuitously to which it is given. But that to which it is given is solely and simply grace; this therefore is also that which is given to it, because it is its reward;--grace is for grace, as if remuneration for righteousness; in order that it may be true, bec”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:20: Therefore by the deeds of--obedience to the law there shall no flesh be justified--that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument. in his sight--at His bar (Psa 143:2). for by the law is the knowledge of sin--(See on Rom 4:15; Rom 7:7; and Jo1 3:4). Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace--in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of”
Romans (Nonconformist/Puritan) “Matthew Henry on Romans 5:1: The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious. I. We have peace with God, Rom 5:1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justific”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 28 Scripture also teaches that we are justified before God through: 28 Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ’s sake. 29 Now if the Mass take away the sins of the living and the dead by the outward act justification comes of the work of Masses, and not of faith, which Scripture does not allow.”

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