The Doctrine of Justification: The Roman Catholic Position Analyzed in Light of Protestant Theology (Part 4 of 5 – A Critique of the Roman Catholic Doctrine of Justification)

Roman Catholics and Protestants have many doctrinal commonalities. However, they differ, and differ tragically, when it comes to their soteriology and their views of justification. In the first entry to this series, I introduced the discussion, explaining what is at stake and gave some context to the issue (see this post here). In the second entry, I sought to define and articulate the Roman Catholic teaching on justification—righteousness infused through the sacraments (read it here). Last time, I attempted to define and explain the Protestant doctrine of justification—imputed righteousness (read it here). In this post, I intend to present a critique of the Roman Catholic doctrine of justification.

The grave and historical error made by Rome is that they have failed to understand and believe the true message of the gospel: that man is saved by grace alone through faith in Christ alone. The damning flaw in Rome’s doctrine lies in its denial of this great truth. Since the Reformation, the most important criticisms of the Catholic view of justification have had to do with its inclusion of and need for meritorious works. While Rome seeks to emphasize that its views on merit should be understood in concert with God’s grace, it neglects the scriptural teaching that grace and meritorious works are mutually exclusive. The faulty Catholic doctrine of justification has much to do with the many problems in their teachings on merit.

First, there seems to be some confusion between receiving a reward based on grace and receiving a reward based on merit. The problem stems from their fallacious inference that though something is inspired by grace, it is obtained by merit. In the end, however, “neither merit in the strict sense of what is justly earned nor merit which is based in part on what is earned but goes beyond that by God’s goodness is compatible with grace.”[1]

Secondly, Rome’s teaching on merit makes works a condition of eternal life. The Council of Trent stated this clearly: “Those who work well ‘unto the end (Matt 10:22),’ and who trust in God, life eternal is to be faithfully given to their good works and merit.”[2] Again, the new Catholic Catechism declares that “the merit of good works is to be attributed in the first place to the grace of God, then to the faithful.”[3] The Gospel of John makes it plain that there is only one condition that must be met to obtain eternal life: belief (John 3:16, 36; 5:24; 20:31).

Third, it makes works of sanctification a condition of ultimate salvation. Again, the Council of Trent affirms “that the good works of the just establish a legal claim to reward on God.”[4] Instead, Scripture teaches that men work from their salvation but never for it (Gal 3:11; Eph 2:8-10). Men are not saved by their works but in order to do good works. Man does not work in order to obtain salvation; rather, man works because he already has salvation. God works salvation in man through imputed righteousness, while, by God’s grace, man works it out in sanctification (Phil 2:12, 13). Neither salvation nor sanctification is merited, however; they are both gifts of God’s matchless grace. Gifts are not things to be worked for; they are given freely without earning them. Only wages can be worked for. Paul explains this concept well when he says, “When one does not work, yet believes in the one who justifies the ungodly, his faith is credited for righteousness (Rom 4:5).”[5]

Fourth, the Catholic teaching on merit makes a false distinction between “works of the law,” which are not a condition for salvation, and “works,” which they believe are a condition for salvation. However, contrary to this claim, Paul’s teaching against “works” should not be limited to only works of the Mosaic Law but extended to all kinds of meritorious good works, since all works are in one way or another works in accordance with God’s law. Because “God is the standard of all righteousness, it follows that all true works of righteousness will be according to His law and nature.”[6] The moral character of God expressed in the Mosaic Law is the same as that expressed in the natural law given to all people. Therefore, this formal distinction between “works of the law” and “works” results in no real difference at all.

Fifth, by claiming that works play no part in one’s initial justification but only for sanctification, the Catholics do not avoid soteriological error. Scripture clearly teaches that the entire work of salvation is a work done monergistically by God. This is true of the initial justification (Eph 2:8,9; 2 Tim 1:9; Rom 3:24; Tit 3:5), the concluding glorification of the elect (Rom 8:30; Heb 9:15; John 17:22; Eph 2:6), and the in-between process of sanctification (Eph 5:25-27; 1 Cor 6:9-11; 1 Thess 5:23; Heb 12:2; 13:20,21; 1 Cor 1:30; 1 Pet 1:2; 2 Thess 2:13; Rom 14:4; Tit 2:14; Phil 2:12,13; Col 2:6; Gal 2:20).

Sixth, the Catholic view of merit confuses salvation and service. The texts that Catholics typically site in support of their view that the reward of works is salvation are, in reality, speaking about rewards for service. It is true that Christians will be rewarded for their works and service to Christ (1 Cor 3:10-14; 2 Cor 5:10). These works, however, have nothing to do with whether the Christian will be in heaven, but with what status he has there.

Lastly, the Catholic view adds works into its concept of faith. As much as Catholics might suggest that faith is a gift given by grace, they teach that even “justification is preconditioned on faith plus the resolution to do good works.”[7] Faith is considered to be the “immediate” preparation for justification, but a “remote” preparation is also necessary. This “remote” preparation includes “a resolution to receive the Sacrament of baptism and to keep the commandments.”[8] Thus, one’s promise to do good works is a condition for receiving initial justification and ultimately eternal life. If this is the case, then the Catholic doctrine of salvation is not really by grace but by works.[9]