Catholic Scripture

RIGHTEOUSNESS THROUGH FAITH

But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus.
Romans 3, 21-26

The central thrust of Paul’s Epistle to the Romans in chapters 1 through 4 revolves around the themes of sin, justification, and God’s righteousness, as well as the universality of the Gospel.

In the opening chapters, Paul presents a comprehensive argument about the sinful state of humanity. He asserts that both Jews and Gentiles are under sin, highlighting that all have sinned and fall short of God’s glory (Romans 3:23). This underscores the need for salvation, as no one can achieve righteousness through the law alone.

Paul elaborates on God’s righteousness, revealing that it is made manifest through faith in Jesus Christ. He emphasizes that justification—being declared righteous in the sight of God—is a gift of grace rather than a result of human effort. This justification is available to all who believe, breaking down the barriers between Jews and Gentiles.

Throughout these chapters, Paul argues that the law serves to reveal sin rather than to provide a means of salvation. He highlights the significance of faith, illustrated through the example of Abraham, who was justified by faith before the law was given. This sets a foundation for understanding how believers are reconciled to God through faith in Christ, irrespective of their background.

Paul’s message in Romans 1-4 establishes the fundamental belief that all humanity needs God’s grace and that justification comes through faith in Jesus Christ. This theme of grace emphasizes God’s mercy and the transformative power of faith, laying the groundwork for a deeper exploration of salvation and Christian living in the subsequent chapters.

The passage from Romans 3:21-26 presents key themes central to Catholic teaching and theology regarding salvation, justification, and the nature of God’s righteousness. The Apostle Paul begins by emphasizing the righteousness of God, which has been revealed apart from the law. In Catholic theology, God’s righteousness is understood as His perfect justice and holiness. This righteousness is not solely about legalistic adherence to the law but is rooted in God’s grace and mercy.

The concept of justification is pivotal in this passage. Catholic teaching holds that justification is a process by which a person is made righteous in the sight of God. While faith in Jesus Christ is essential (as stated in the passage), the Catholic Church also teaches that this faith must be active and expressed through love and good works. Thus, while grace is a gift, Catholics believe that human cooperation with that grace is necessary for justification.

When Paul states that “there is no distinction,” he means that there is no difference between Jews and Gentiles. By adding “for all have sinned,” he indicates that sin characterizes both groups. However, his use of the term “all” is hyperbolic, as Paul does not believe this is an exceptionless principle. For example, later in Romans, he refers to Jacob and Esau, mentioning that “they were not yet born and had done nothing either good or bad” (Rom. 9:11). This shows that Paul recognizes unborn children have not yet committed personal sin, making them an exception to the “all have sinned” statement he made earlier.  

Catholic theology acknowledges original sin and the fallen nature of humanity, which makes grace necessary for all individuals, including the Blessed Virgin Mary, who received a singular grace through the Immaculate Conception, given the foreseen merits of Christ. This doctrine emphasizes the importance of humility and the recognition of our dependence on God’s mercy (Lk 1:46-49). The passage in Romans 3 describes justification as a gift of grace. In Catholic teaching, grace is understood as God’s free and unmerited favor. The sacraments, particularly Baptism, are seen as channels through which this grace is imparted, enabling believers to live in accordance with God’s will.

Paul points to Christ’s sacrifice as a means of atonement. In Catholic doctrine, this means that Christ, through His passion and death, took upon Himself the sins of humanity. The Eucharist is particularly significant in this regard, as Catholics believe it allows them to participate in the one sacrifice of Christ, thus receiving the grace necessary for salvation.

The passage concludes with the assertion that God is righteous and justifies those who have faith in Jesus. Catholic theology emphasizes that faith must be inseparable from works. The idea is that true faith naturally leads to a transformation in a believer’s life, reflecting God’s righteousness through their actions. Thus, Romans 3:21-26 encapsulates core Catholic beliefs about God’s righteousness, the necessity of grace through faith, the universal need for redemption, and the transformative power of Christ’s sacrifice, all contributing to the understanding of justification and salvation within the Church.

“Although there are many who appear to do what the law commands, through fear of punishment, not through love of righteousness; and such righteousness as this the apostle calls ‘his own which is after the law,’–a thing as it were commanded, not given. When, indeed, it has been given, it is not called our own righteousness, but God’s; because it becomes our own only so that we have it from God. These are the apostle’s words: ‘That I may be found in Him, not having mine own righteousness which is of the law, but that which is through the faith of Christ the righteousness which is of God by faith.’ So great, then, is the difference between the law and grace, that although the law is undoubtedly of God, yet the righteousness which is ‘of the law’ is not ‘of God,’ but the righteousness which is consummated by grace is ‘of God.’ The one is designated ‘the righteousness of the law,’ because it is done through fear of the curse of the law; while the other is called ‘the righteousness of God,’ because it is bestowed through the beneficence of His grace, so that it is not a terrible but a pleasant commandment, according to the prayer in the psalm: ‘Good art Thou, O Lord, therefore in Thy goodness teach me Thy righteousness.”
St. Augustine, On the Grace of Christ, 13:14 (A.D. 418)

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