Justification (theology)

====Other New Testament writers====
The [[Epistle to the Hebrews]] also takes up the theme of justification, declaring that Jesus' death is superior to the Old Testament sacrifices in that it takes away sin once for all ({{bibleverse|Hebrews|10}}). In Hebrews, faith in Jesus' sacrifice includes steadfast perseverance ({{bibleverse|Hebrews|10:19-31}}, {{bibleverse|Hebrews|12:1}}). [[Epistle of James|James]] discusses justification briefly but significantly,<ref>Note especially the context of this much-cited passage in James: in context, he is speaking to christian believers, exhorting the rich to accept the poor into their church gatherings, thus being good trees (see {{bibleverse|Mt|7:17|}}) and merciful, true believers ({{bibleverse|James|2:1}}). To be merciful is to "keep" (τελεῖτε) "the royal law" ({{bibleverse|James|2:8}}; cf. {{bibleverse|Mt|5:48}}//{{bibleverse|Lk|6:36}}). For mercy reflects the Father of Jesus Christ ({{bibleverse|James|1:17}}).</ref> declaring that a faith that is without works,<ref>Note that the specific Greek word referenced here, χωρὶς, is used in both {{bibleverse|James|2:26}} and in {{bibleverse|Romans|3:28}}, usually being translated as "apart from" in both instances. Yet the meaning of James' usage of χωρὶς may be found in {{bibleverse|James|2:17}}, where this "faith" is said to be καθ’ ἑαυτήν, "by itself." This "faith" is what we would refer to in English as "mere assent," or, alternatively, a "belief." Even the demons have a "faith," a "belief" – they believe that God is one ({{bibleverse|James|2:19}}), yet they certainly are not justified by said faith!</ref> a fruitless faith (cf. {{bibleverse|Matthew|7:17}}), cannot be a justifying faith, because faith is made perfect or completed by works ({{bibleverse|James|2}}, especially {{bibleverse|James|2:22}}; see also {{bibleverse|Romans|4:11}}). Indeed, works are required for justification because "man is justified by works, and not by faith alone" ({{bibleverse|James|2:24}}), though the sense of the word ''justified'' in this passage is disputed.<ref>Catholics and others take it in its most common sense, whereas Protestants believe that that sense introduces a contradiction with Paul and so take the meaning in James to be "proved right" as in {{bibleverse|Matthew|11:19}}. Some also point to the difference between the episodes in the life of Abraham referenced by Paul and James.  In {{bibleverse|Romans|4}} Paul refers to Abraham's being counted righteous by faith in God's promise in {{bibleverse|Genesis|15}}, whereas James talks about Abraham's being "justified" in a sense more like "vindicated" in his faithful willingness to offer Isaac on the altar later in {{bibleverse|Genesis|22}}.</ref> The writer of James emphasizes the Jewish belief that faith and deeds go together. However, in James, it is possible that ''justification'' is referring to how believers are to behave as believers, not how an unbeliever becomes a believer (i.e., salvation).<ref>''Justified in the Spirit'', Macchia, Frank D 2010, Eerdmans, Grand Rapids. pp. 211–215</ref> Faith without works is counterfeit. The faith must produce good fruit as a sign lest it become the occasion for [[self-justification]].