A. R. Gordon. JUSTIFICATION.— 1. Considerations on the his- tory of the doctrine. — Justification by faith formu- lates the distinctive principle of Protestantism. It has been a war-cry and word of passion, and embodies a spiritual and theological conflict. It claimed to be an advance on the Catholic idea, as more true to apostolic experience and more adequate to the sinners need. It is advisable at the outset to investigate this claim as preparatory to a dispas- sionate analysis of the apostolic doctrine. Justihca- tion is a complex conception. Neither in Luther nor in the Council of Trent are ambiguities and inconsistencies wanting. The combatants on both sides in subsequent controversy have in consequence easily fallen into serious misunderstandings. The vital current re-animating modern religious theory is disclosing the fact,* and producing a better- proportioned perspective. Rid of the war-dust, we see clearly the salient features of the main respec- tive positions and their conspicuous divergences. What are these? It is a rich, fresh experience Luther describes in his finest statement of his faith. The Liberty of the Christian Man. It finds no commensurate exposition in the Lutheran or Reformed Confessions. Luther himself was no theologian ; and his varying expressions are diffi- cult to harmonize. But 'the tendency of his teach- ing is plain. t The character of Tridentine teach- ing is as plain. Luther's is aus einem Gusse ( ' of one mould '), born of an intense travail of soul. The Catholic, polemical in import and comprehensive of aspect, has in view efficient discipline of souls. Grace, according to Luther, is known in personal relationship with Christ [Com. on (ial 2'-») ; it is a sense of God's favour ; it saves from God's wrath ;
* Cf. particularly inter mrtifos alins Ritschl in his great work, Die ckrintl. Lehre von der Rechtjertigung und Versohnuna, Bonn, 1870-74, i. and iii. •''
t For Lutlier'8 works consult the Erlan-jen ed., 1826 flf. ; H. Wace and 0. A. Buchheini, Luther's Primary Workg, London, 1896. '
it saves at once and wholly by God's free mercy, is a complete and jierfect thing, conditioned upon faith, bringing with it assurance of salvation (see Against Latomus). It is, in his own words, 'the favour of God not a quality of soul' (ib. 489), identical with forgiveness, release from His wrath, enjoyment of His favour, a present status rather than a new character. To receive such grace is to be justified. The Council of Trent* defines its doctrine in reference to three questions : the manner of gaining justification, of maintaining it, and of regaining it when lost through mortal sin. The answers are that it is gained in baptism, through which are received not only remission of sins but sanctification and renewal of the inner man (sess. vi. ch. 7) ; it is maintained bj'^ perform- ance of good works, keeping the commandments of God and the Church, resulting in an increase of justification (ch. 10) ; it is regained by penance and penitential 'satisfactions' (ch. 14). 'That which truly justifies the heart is grace, which is daily created and poured into our hearts ' (J. Fischer's Refutation of Luther, 1523). Grace on this view is a Divine substance, t ex opere operate imparted, increased by man's aid, dependent on faith and good works as co-ordinate in worth, all part and parcel of the same idea, 'the infusion of grace ' — the novel feature in Catholic dogma. Catholic dogma, equally with Protestant, safe- guards the Divine initiative and the work of Christ, but neither the honour of Christ nor individual assurance, since, concerning the former, Christ, though His righteousness is available for our salva- tion, is not regarded as indwelling in us as our Righteousness ; and, concerning the latter, the organized machinery of means of grace brings in all the elements of uncertainty, leaving the doctrine unsatisfactory in the most crucial point. Luther's is a purely religious conception, vastly deeper within its limits than the other, comprising not only pardon of sin and escape from the Divine wrath, but peace of conscience and assurance of salvation. Its weak- est features are the idea of faith, which is limited to belief and trust in Christ's satisfaction, apart from subjective appropriation of its experience through the indwelling Christ which faith makes possible, and the resulting unbridged chasm be- tween justification and sanctification ; and the lack of any really vital relation between the new status and the new character of the justified. J Jiidged by the standard of apostolic truth, both fall short. In the apostolic consciousness justifica- tion is more than merely God's favour or pardon of sins : it is release from the power as well as guilt of sin, a new character, in principle at least, with the new status. Therein the Catholic opposition to Luther was justified. But the new character is erroneously regarded by Catholicism as the gradual transformation of human nature (which is sanctifi- cation), a process in this life always incomplete, and liable to be imperilled by stagnation and lapse. Nor are the Catholic formuL'e adequate to the profoundly spiritual and final representations in apostolic exi)erience of the acts and operations of grace in the believing heart through the instru- mentality of Christ's Person and Spirit. This, however, is a deficiency only in theology ; it is compensated for in actual religious practice in the Sacrifice of the Mass, where faith is more genially receptive and heartfelt devotion more warmly active in realizing the real presence of Christ in all His justifying force. The Mass is to the creed