Christ's Work from Justification to Glorification

The concept of Christ's work encompasses various aspects of salvation, including justification, sanctification, and glorification. Justification is a forensic term that refers to God's judicial act of pardoning sins and declaring believers righteous ^[1]. According to the Protestant Reformation, justification is by faith alone, as stated in Galatians 2:16, "a man is not justified by the works of the law, but by the faith of Jesus Christ" ^[5]. This understanding is supported by various Reformed and Protestant traditions ^{[6, 7]}.

Justification is distinct from sanctification, which is the process of being renewed in the image of God and enabled to live a righteous life. Sanctification is a progressive work that follows justification, as described by Charles Hodge: "justification differs from sanctification, (1.) In that the former is a transient act, the latter a progressive work. (2) Justification is a forensic act, God acting as judge, declaring justice satisfied so far as the believing sinner is concerned, whereas sanctification is a moral and spiritual change" ^[8].

The Catholic tradition, as expressed in the Canons and Decrees of the Council of Trent, understands justification as involving both the forgiveness of sins and the infusion of grace, which enables believers to live a righteous life ^[12]. This view is distinct from the Protestant understanding, which emphasizes the imputation of Christ's righteousness.

Glorification is the final stage of salvation, where believers are fully conformed to the image of Christ and enjoy the presence of God. According to Torrey's Topical Textbook, glorification involves the believer's praise and worship of God, as well as their conformity to Christ's image ^{[2, 3]}. The Eastern Orthodox tradition, as represented by John of Damascus, emphasizes theosis, or deification, as the ultimate goal of salvation, where believers are united with God and participate in His divine nature ^[11].

The relationship between justification, sanctification, and glorification is complex and has been understood differently across various Christian traditions. While some traditions emphasize the distinction between these stages, others see them as interconnected and inseparable. For example, the Lutheran Augsburg Confession Article IV states that "we are justified by faith alone, without works" ^[9], while the Reformed tradition, as represented by John Calvin, emphasizes the union of believers with Christ, which encompasses both justification and sanctification ^[10].

The patristic tradition, as represented by Augustine, understands glorification as the ultimate goal of salvation, where believers are fully conformed to the image of Christ and enjoy the presence of God ^[13]. In this view, glorification is not just a future event but a present reality that begins with the believer's union with Christ.

The various Christian traditions agree that Christ's work is essential to the process of salvation, from justification to glorification. While there are differences in understanding the nature and relationship of these stages, they are united in their emphasis on the centrality of Christ's work in redeeming humanity. As Philippians 1:11 states, believers are "being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God" ^[4].

The historical development of these doctrines has been shaped by various controversies and debates, including the Protestant Reformation and the Catholic response at Trent. The different traditions continue to understand and articulate these doctrines in distinct ways, reflecting their respective theological emphases and commitments.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
Torrey's Topical Textbook “Torrey's Topical Textbook: Praise — God is worthy of -- 2Sa 22:4. Christ is worthy of -- Re 5:12. God is glorified by -- Ps 22:23; 50:23. Offered to Christ -- Joh 12:13. Acceptable through Christ -- Heb 13:15. Is due to God on account of His majesty. -- Ps 96:1,6; Isa 24:14. His glory. -- Ps 138:5; Eze 3:12. His excellency. -- Ex 15:7; Ps 148:13. His greatness. -- 1Ch 16:25; Ps 145:3. His holiness. -- Ex 15:11; Isa 6:3. His wisdom. -- Da 2:20; Jude 1:25. His power. -- Ps 21:13. His goodness. -- Ps 107:8; 118:1; 136:1; Jer 33:11. His mercy. -- 2Ch 20:21; Ps 89:1; 118:1-4; 136:1-26. His loving-k”
Torrey's Topical Textbook “Torrey's Topical Textbook: Glorifying God — Commanded -- 1Ch 16:28; Ps 22:23; Isa 42:12. Due to him -- 1Ch 16:29. For his Holiness. -- Ps 99:9; Re 15:4. Mercy and truth. -- Ps 115:1; Ro 15:9. Faithfulness and truth. -- Isa 25:1. Wondrous works. -- Mt 15:31; Ac 4:21. Judgments. -- Isa 25:3; Eze 28:22; Re 14:7. Deliverance. -- Ps 50:15. Grace to others. -- Ac 11:18; 2Co 9:13; Ga 1:24. Obligation of saints to -- 1Co 6:20. Is acceptable through Christ -- Php 1:11; 1Pe 4:11. Christ, an example of -- Joh 17:4. Accomplished by Relying on his promises. -- Ro 4:20. Praising him. -- Ps 50:23. Doing all ”
Philippians “being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God. -- Philippians 1:11”
King James Version “[KJV] Galatians 2:16 — Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:16: Knowing that a man is not justified - See the notes on Rom 1:17; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:16: Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 30: § 1. Its Nature. Sanctification in the Westminster Catechism is said to be “the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness.” Agreeably to this definition, justification differs from sanctification, (1.) In that the former is a transient act, the latter a progressive work. (2.) Justification is a forensic act, God acting as judge, declaring justice satisfied so far as the believing sinner is concerned, whereas sanctifica”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XVII. 1. (part 4): Lord Jesus Christ is in the glory of God the Father." This is the glorification of our Lord Jesus Christ, that took its commencement from His resurrection. His humility accordingly begins in the apostle's discourse with the passage where he says, "He emptied Himself, and took upon Him the form of a servant;" and reaches "even to the death of the cross." But His glory begins with the clause where he says, "Wherefore God also hath exalted Him;" and reaches on to the words, "is in the glory of God the Father."(2) For even the ”

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