Bellarmine · De Controversiis · On Justification · Book II: On Inhering Justice
Chapter 12: The arguments from the Acts of the Apostles, and from the parable of the publican, are solved
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. VI, De Justificatione, Book II. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
From the Acts of the Apostles Calvin takes one argument, in which he seems to have placed great hope. For the Apostle says, as St. Luke reports, Acts 13: Through him is preached to you remission of sins from all the things from which you could not be justified in the law of Moses. In him every one that believeth is justified. Where that, “through him,” signifies that we are justified through Christ, not through our virtues and qualities. That, “is preached,” signifies that the very preaching of the divine promise, if it be apprehended by faith, justifies; for, as the same Apostle at once explains, in him every one that believeth is justified. That, “remission of sins,” signifies that justification is placed in no other thing than in the remission of sin; and accordingly that internal renovation is not another part of justification — for that renovation is not so much justification as the effect of justification. Finally that, “from which you could not be justified in the law of Moses,” signifies that justification consists not in the observance of the law, but (as has been said) in the sole remission of sins on account of the justice of Christ imputed.
I answer: that, “through him,” signifies indeed “through Christ,” but does not exclude the virtue and quality infused by God. We are justified through Christ, as through the efficient cause; through the virtue and quality infused, as through the formal cause. But that the particle “through” signifies the efficient cause is clear from that of Proverbs 8: By me kings reign. And John 1: All things were made by him. And Romans 1: By whom we have received grace and apostleship. And Hebrews 1: By whom also he made the worlds. And from very many other places. And since Christ, or his justice, is the efficient cause of our justice, it cannot be that he be the formal cause of the same, unless we would have one and the same thing be both cause and effect in respect of the same thing. For the formal cause is the effect of the efficient cause. Nor is there cause why they should flee to the lurking-place of mysteries, and say (as they are wont) that this is a mystery of faith which cannot be attained by reason. For the mysteries of faith surpass reason indeed, but do not conflict with reason; nor is it fitting to feign mysteries where the Scriptures afford an easy and clear sentence. But that, “is preached,” does not signify that men are justified from the sole preaching of remission, apprehended by faith. Otherwise Peter would not have said, Acts 2: Do penance, and be baptized every one of you unto the remission of sins. But it signifies that the remission of sins is preached to all those who believe in Christ as they ought — that is, by doing whatever he commanded to be done, according to that of Matthew, last chapter: Teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. In this sense, every one who believes in Christ is justified — that is, who believes as he ought, namely by fulfilling all things which faith shows must be fulfilled. For neither is he who believes a physician, however most skilled and infallibly curing, healed, unless he receive the medicines ordered by him.
But that the Apostle in this place names only the remission of sins does not hinder that justification be understood to consist of the remission of sins and the infusion of justice. For (as we have shown above more than once) the remission of sins is not the sole pardon of punishment, but is the washing away and cleansing of the fault, which washing and cleansing is not made save by the succeeding brightness of grace and comeliness of justice. Which the name of justification too bears before it, which took its name from justice. Then, although in this place mention were made only of justification from sin, yet in many other places mention is made of sanctification, cleansing, washing, renovation, and the like, which show the other part of justification. Finally, that, “from which you could not be justified in the law of Moses,” signifies that the observance of the law, presumed by one’s own powers, or by the sole help of the law itself, does not justify — not because the true observance of the law is not justice, but because the law cannot be kept before the remission of sins. For God, when through the merits of Christ he reconciles someone, at the same time remits his sins and infuses charity, through which he may keep the commandments of the law. Which St. Augustine signifies, when he so often repeats that works do not precede one to be justified, but follow one justified. For he speaks of works truly just, by which the commandments of the law are entirely and perfectly kept. Which, that we may be able to do, he does who of sin condemned sin, that the justification of the law might be fulfilled in us, Romans 8.
The other argument they take from another book of the same blessed Luke — namely, from chapter 18 of the Gospel, where the parable of the publican and the Pharisee is proposed. For the publican is said to be justified, when he had only asked for the remission of sins, saying: God, be merciful to me a sinner. Contrariwise, the Pharisee, preaching the gifts of God bestowed on him, and giving thanks, departed not at all justified. Therefore justification consists not in gifts and good works, even done with God helping, but in the sole remission of sins. I answer: the publican, when he said, God, be merciful to me a sinner, did not ask for the sole pardon of the debt, as though he wished to be iniquitous, but not to be held so by God, nor to be punished; but he asked for entire reconciliation, and such he obtained. Whence the Lord concluded the parable: This man went down justified rather than the other; because every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted. But the exaltation of the humble and praying publican certainly signifies something more than the sole pardon of the offence. For they are not said to be exalted whose debts are remitted, but who are raised to ranks and honors. And so the publican is therefore said to be exalted, because of a sinner he was suddenly made just, of a servant of sin a servant of justice, of a son of the devil a son of God. Further, the Pharisee did not deserve to be put after the publican because he recounted the gifts of God and gave thanks to the Lord himself, but because he was full of the swelling of pride, and so trusted in his own justice that he asked nothing to be added to him, nothing to be pardoned him; and moreover contemned the humble publican. For otherwise another publican, Luke 19, who promised good works, saying, Lord, behold, the half of my goods I give to the poor; and if I have defrauded any man, I restore fourfold, heard from the Lord: This day is salvation come to this house. And King Ezechias, who, near to death, in prayer preached his good works with a sincere heart, saying, I beseech thee, Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight — Isaias witnessing, chapter 38 — was heard by God, and fifteen years were added to his life. Not, then, the confession of good works, but the swelling of pride and vain confidence God condemned in the Pharisee, who (as St. Augustine says, homily 2 from the book of 50 homilies) boasted his merits, and hid his wounds.
Show the Latin (Vives edition, OCR)
CAPUT XII. Solvuntur argumenta ex Actis Apostolorum, ct ex parabola publicani. i Ex Actis Apostolorum sumit Calvinus ar¬ gumentum unum, in quo magnam spem po¬ suisse videtur. Ait enim Apostolus, ut refert S. Luc. Actor, xm. Per hunc annunciatur vobis remissio peccatorum ab omnibus , a qui¬ bus non potuistis in lege Moysis justificari. In hoc omnis, qui credit, justificatur (2). Ubi illud, d per hunc »', significat, per Christum, non per nostras virtutes et qualitates nos justificari. Illud, «annunciatur», signifi¬ cat ipsam annunciationem divinae promissio¬ nis, si fide apprehendatur, justificare, nam ut statim idem Apostolus explicat, in hoc omnis, qui credit, justificatur. Illud, « re¬ missio peccatorum, significat justificationem nulla alia in re positam esse, quam in re¬ missione peccati. Proinde non est altera pars justificationis interna renovatio. Ista enim renovatio non tam est justificatio, quam justificationis effectus. Denique illud : « a quibus non potuistis in lege Moysis justifi¬ cari », significat, justificationem non consi¬ stere in observatione legis, sed (ut dictum est) in sola remissione peccatorum propter Christi justitiam imputatam. Respondeo : illud, « per hunc», significat quidem, per Christum, sed non excludit vir¬ tutem et qualitatem a Deo infusam, per Christum justificamur, ut per causam effi¬ cientem, per virtutem et qualitatem infusam, ut per causam formalem. Particulam autem, per, significare causam efficientem, perspi¬ cuum est ex illo Proverb. vm. Per me reges regnant. Et Joan. i. Omnia per ipsum facta sunt. Et ad Rornan. i. Per quem accepimus gratiam et Apostolatum. Et ad Hebraeos, i. Per quem fecit et saecula (3). Et ex aliis plu¬ rimis locis. Et cum sit Christus, vel ejus justitia causa efficiens nostrae justitiae, non potest fieri, ut sit causa formalis ejusdem, nisi velimus unam rem, eteamdem esse cau¬ sam et effectum respectu ejusdem rei. Causa (l)Psal. LXIV, 14. - (2) Act. XIII, 38. - (3) Rrov. VIR, 15; Joan. I, 3: Rora. I, 5; Heb, I, 2, 238 LIBER II. enim formalis, effectus est causa; efficientis. Neque est curconfugiant ad latibulum myste¬ riorum, et dicant (utsolent) hoc esse myste¬ rium fidei, quod ratione attingi non potest. Nam mysteria fidei superant quidem ratio¬ nem, sed non repugnant rationi, neque opor¬ tet mysteria fingere, ubi Scripturae facilem et perspicuam sententiam praebent.- Illud autem, « annunciatur », non signifi¬ cat ex sola annunciatione remissionis, fide apprehensa homines justificari. Alioqui non dixisset Petrus Actor, ii. Poenitentiam agite, et baptizetur unusquisque vestrum in remis¬ sionem peccatorum (-1). Sed significat, annun- ciari remissionem peccatorum iis omnibus,- qui credunt in Christum ut oportet, id est, faciendo quicquidille fieri jussit. Juxta illud Matth. ult. Docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus san¬ cti, docentes eos servare omnia , quaecumque mandam vobis (2). In hoc sensu, omnis qui credit in Christum, justificatur, id est, qui credit sicut oportet, implendo videlicet om¬ nia, quae fides implenda esse demonstrat. Neque enim qui credit medico, quamvis'pe- ritissimo et infallibiliter curanti, sanatur, nisi pharmaea ab illo instituta recipiat. (Juod vero solam hoc loco nominat Apo¬ stolus remissionem peccatorum, non impe¬ dit quo minus justificatio constare intelliga- tur remissione peccatorum, et infusione ju¬ stitiae. Nam (ut supra non semel ostendimus) remissio peccatorum non est sola condonatio poenae, sed est ablutio et emundatio culpae, qua; ablutio et emundatio non fit, nisi suc¬ cedente nitore gratiae et decore justitia;. Quod etiam praefert nomen justificationis, quod a justitia nomen accepit. Deinde, quamvis hoc loco sola 'mentio fieret justificationis a peccato : tamen in aliis multis locis mentio fit sanctificationis, mundationis, ablutionis, renovationis et similium, quae alteram partem justificationis obstendunt. Denique illud : « A quibus non potuistis in lege Moysis justificari », significat observa- tionem legis, propriis viribus, vel sola ipsa lege juvante praesumptam, non justificare, non quod vera legis observatio non sit justi¬ tia ; sed quod lex ante remissionem pecca¬ torum servari non possit. Deus enim, cum per Chiisti merita reconciliat aliquem, simul ei peccata dimittit, et charitatem infundit, per quam legis mandata custodiat. Id quod significat S. Augustinus, cum tam saepe re¬ petit, opera non praecedere justificandum, sed sequi justificatum. Loquitur enim de operibus vere justis, quibus legis mandata integre, peiffectequc servantur. Quod, ut possimus, ille facit: Qui de peccato damnavit peccatum , ut justificatio legis impleretur in nobis , ad Roman. vili (3). Alterum argumentum sumunt ex alio libro ejusdem beati Luca;, videlicet ex cap. xvm. Evangelii, ubi proponitur pai'abola publi¬ cani et Pharisaei. Nam publicanus dicitur justificatus, cum solum postulasset l-emissio- nem peccatorum, dicens : Deus propitius esto mihi peccatori. Contra, Phariseeus pra;dicans dona Dei sibi collata, et gratias agens, dis¬ cessit minime justificatus. Igitur justificatio non in donis et opeiabus bonis, etiam Deo adjuvante, factis, sed in sola peccatorum remissione consistit. Respondeo : Publicanus, cum dixit, Deus pi^ipitius esto mihi peccatori, non petiit so¬ lam debiti condonationem, quasi vellet ini¬ quus esse, sed non habex-i a Deo, neque pu¬ niri ; sed petiit integram reconciliationem ; et talem obtinuit. Unde Dominus parabolam conclusit : « Descendit hic justificatus ab illo, quia omnis qui se humiliat, exaltabitur; et qui se exaltat, humiliabitur ». Exaltatio autem humilis, et prendentis publicani, ali¬ quid amplius ceite significat, quam solam delicti condonationem. Non enim dicuntur exaltari, quibus debita dimittuntur, sed qui adgimlus et honores evehuntur. Itaque pu¬ blicani^ ideo dicitur exaltatus, quia de pec- catoi'e justus, de servo peccati, servus justi¬ tia;, de filio diaboli, filius Dei repente factus est. Porro Pharismus, non quia dona Dei re¬ censebat, et ipsi Domino gi‘atias agebat, pu¬ blicano postponi meruit, sed quia tumore superbia; plenus erat, et in sua justitia ita confidebat, ut nihil sibi addi, nihil sibi igno¬ sci petei'et : insuper etiam publicanum hu¬ milem contemnebat. Alioqui enim alius Pu¬ blicanus Luc. xix. qui bona opora opex*a promittebat, dicens : Domine , ecce dimidium bonorum meorum do pauperibus, et si quem defraudavi, reddo quadruplum , audivit a Do¬ mino : Hodie salus huic domui facta est (4). Et Ezechias Rex, qui morti proximus in ora¬ tione, bona sua opera sincero corde praedi- (1) Act. II, 38. - (2) Matth. XXVIII, 19. — (3) Rom. VIII, 3. — (i) Luc. XIX, 8. CAPUT XIII. 239 cavit, dicens : Obsecro , Domine , memento , quaeso, quomodo ambulaverim coram te in ve¬ ritate, et m corde perfecto, et quod bonum est in oculis tuis fecerim, Isaia teste cap. 38, exaudi¬ tus esta Deo,etadditi sunt ad vitam ejus quin¬ decim anni. Nonigitur confessionem operum bonorum, sed tumorem superbia;, et inanem fiduciam Deus in Pharisaio damnavit, qui (ut ait sanctus Augustinus hom. 2. ex lib. 30. homiliarum) jactabat merita sua, et oc¬ cultabat vulnera sua.