Brothers and sisters in Christ,
In this first response to my opponent, I will primarily address this central question: Is Christ's justification of sinners simply a declarative or imputed righteousness, or is justification an infusion of Christ's own righteousness into the soul of the sinner?

2]What is really the big difference in the two understandings? The Protestant view believes God the judge declares sinners just because of what Christ has done; Christ simply offers them the remission of sins. The Protestant belief summarized by my opponent is that justification is: a legal declaration and simply "extrinsic"(not internal).
To the contrary, the Catholic believes God the Father recreates the sinner, not only forgiving their sin but transforming the sinner into a child of God, receiving the very life of God into his heart, causing the dead sinner to become spiritually reborn. Therefore, the Catholic belief is that justification is intrinsic to man, meaning that the heart of man must be truly transformed by God; God actually gives the sinner His own divine justice or righteousness, thereby making him just.

3]Adam, the founding father of humanity, plunged his posterity into a state of wrath before God because of the original sin. Christ, a second Adam, as Paul portrays Him, undoes the condition of wrath before God and offers humanity the antidote to Adam's fallen nature: the forgiveness of sins and the restoration of the original justice given to Adam, the possession of divine life in Adam's soul.

4]I believe the notion of God simply declaring us "innocent" as a judge would declare an acquitted criminal is not representative of the salvation offered by Christ to humanity. We need forgiveness. But we additionally need God's spiritual rebirth. We must be "born from above" spiritually, as Jesus says in John 3:3-5 to enter the kingdom of God. To be merely declared just wouldn't fit Jesus' view.

5]Let us reiterate St.Paul's important contrast of what Adam and Jesus Christ offer humanity in Romans 5:18-21:
(v.18)Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men.
(v.19) For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.
(v.20) Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
(v.21)That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

The text shows us that Adam transmits condemnation and unrighteousness to us, actually making us sinners. In verse 17 of Romans 5, We read that Adam's trespass brought "death." Does God simply legally declare the sinner just in the above passage? Christ's "act of righteousness" brought BOTH "acquittal and life." Also, we notice because of Adam's sin we actually receive spiritual death as well as a sentence of being "condemned." It was because of Adam's act that he is found to be "unrighteous." It was because of Christ's act that He was found to be "righteous". This underscores the fact that those who are righteous are seen to have an inherent quality or justice within them proven and effected by their acts of "righteousness". This is exactly the point as well in Deuteronomy 25:21, which my opponent feels undermines the instrinsic view. Such is not the case at all, as the context speaks of how judges make judgements, declaring some just and others wicked. Don't the judges apprehend something 'just" in an individual by their acts and attempt to perceive their intentions? Apart from this minor point aside, the analogy only works between Adam and Christ only if Christ imparts something to humanity, namely forgiveness and supernatural life, as opposed to what Adam imparted: a fallen condition and condemnation.

6]This inherent righteousness can be seen in a number of passages within the Old and New Testaments. We can see this prominently in John's epistle: "Little children, let no one deceive you. He who does right is righteous, as He is righteous (1 Jn.3:7)." This follows a few verses after the affirmation: "See what love the Father has given us, that we may be called the children of God, and so we are." Notice the power and the beauty of these assertions: we are actually made children of God, who are able to be considered righteous by the Father by our righteous acts. This "righteousness" is comparable with the state of Christ's own righteousness. In the system of grace, therefore, we are seen by God the Father as being "righteous", even as His Son is righteous. This proves we have much more than a legal share in Christ's righteousness. We actually receive it into our souls and then the righteous state as children of God continues as we "conform ourselves to the image of the first born among many brethren" as Romans 8 states.

7] A passage where inherent righteousness can be seen as necessary to enter heaven is in Revelation 21:27, where we read "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life." If we were merely declared righteous, we could never fulfill such a requirement to be "pure" in order to enter heaven. For the Protestant, their righteousness is merely a declaration or label. This is obviously insufficient, as a multitude of final judgement passages consistently assert: works of righteousness are a necessary component to our entrance into heaven. Matthew 25 again comes to mind: Jesus separates the sheep and goats on the basis of their righteous acts of mercy and kindness to those who are in need. The "impure", those who do what is shameful, simply cannot enter heaven. This is also seen in the passages where sin lists are mentioned, and those who perform such acts are said to be unable to "enter the kingdom of heaven. (1 Cor.6:9-10, Gal.5:18-21)." On the other hand, in Matthew 5 (the Beatitudes), Jesus puts forth that those who do works of righteousness are said to be "blessed" and that "the kingdom of heaven is theirs." Inherent righteousness is, therefore, essential. Acts of justice are viewed by God as right in His sight. A faith which works in love (Gal.5:6) is truly the fuller picture of our justification in Christ.

8]The obedience or disobedience of a person is seen time and again as the distinction between those who are righteous or unrighteous. A fine example is seen in Rev 22:11-15:" He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be...14: Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Note how the reward again is the man of righteous works, which God will "reward." Again and again we see how the extrinsic or declared righteousness is not in the forefront. Where is the imputation language? It is nowhere to be found.

9]It is necessary to respond to the Protestant objection that God demands absolute perfection to His law, his standard of righteousness. This thought leads the person to ask: "How will your works ever be perfect before the eyes of an infinitely holy and just God?" Your slightest imperfection will be cause you to be judged as unworthy, right? Any human works would, of course, fail miserably in God's sight. But we are no longer to be judged according to the system of law, according to St.Paul in Galatians (2-3) and Romans (3-4), most emphatically.
We are now saved by grace; this system of grace inserts us into a relationship with God based upon His mercy and kindness, whereby he is pleased by our life of faith in Him. We are judged in the same way that Abraham, our "Father in faith" was. In Hebrews 11:6: "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Was Abraham always perfect in his faith and works? He wavered at times, yet his sincere trust in God was pleasing to the Father ,as Heb.11 explicates. James speaks of the new "law of the Spirit" which the children of God will live by and be judged..."Jms:1:25: But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." This law of liberty is the life of the Spirit lived by a child of God, whose faith works in love. James states this principle rather clearly: "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well." In the system of grace we enter into this life of filial love with the Father, who calls us to be holy, but does not demand absolute perfection of his sons and daughters. No longer are we servants, but sons. It is in this context we are judged, not in a courtoom or purely legal context.

10]This can be seen in St.Paul as well. The believer is called to fulfill the law of love in and by the Spirit: (Rom.8:1-4) 1: There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
2: For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death....
4: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Note the fact that Paul does not see a tension between the Holy Spirit and Law. To the contrary, he presents us with a view that "law might be fulfilled in us...who walk..by the Spirit." He consistently urges us to walk in the Spirit. He views it as absolutely essential to our salvation. We hear him say in Rom. 8:13-" For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." We need to offer ourselves as a "living sacrifice...pleasing and acceptable to God (Rom.12:1-2)." Our lives of holiness in the Spirit is part of being justified. To distinguish and then separate our justified status from our sanctification is, therefore, foreign to St.Paul. Our status as sons of God must necessarily issue forth in a changed life...a life of holiness. Paul states rather easily: "But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life(Rom6:22)." Notice being free from sin and living in holiness go hand-in-hand.

11]Another essential point to be made is in reference to our need to cooperate with grace. This need to cooperate indicates we must actually be righteous. We can see this explicated in Philippians 2:12-13:
12: Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
13: For it is God which worketh in you both to will and to do of his good pleasure.
This shows us how grace and man's free will work in harmony. It is part of the believer's call to co-operate with grace given him. The command is to "work out your salvation in fear and trembling," knowing the provision is always there "for God works in you..." Man's participation is therefore viewed as necessary. His reverent attitude towards God leads him in his obedience. Paul then points out the fact that the grace is sufficient for them, "both willing and doing for his good pleasure." Another parallel point made by Paul is: in Phil 4:13 : "I can do all things through Christ whom strengthens me." Christ empowers the believer to cooperate. This leads us to the basic Catholic assertion: grace empowers us , grace changes us , grace heals us.

12] The grace of Christ given to us enables us to be saved. Grace is much more than God's favorable attitude towards us. Grace is the unmerited gift of God's own life, enabling us to have faith, hope, and love. There are many indications of Grace making a change in the life of the sinner within Sacred Scripture. For if justification is more than extrinsic and declarative, actually transformative and inherent, causing us to be made righteous, then faith naturally and necessarily issues forth in grace empowered works.
A preliminary place to look is in the first chapter of John, where it states: "But all who received Him, who believed in His name, he gave power to become children of God." This indicates that power is given to actually become children of God initially in salvation. This effect is a change in character, not simply extrinsic to man.
Likewise, in 2 Peter 1:3-4: "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
How does sharing in Christ's "divine nature" fit with the Protestant conception of grace? Sounds like another ontological change in the person, not just a legal title or "labeling" of the person.

13]Regeneration is also something not central in the Protestant view. How this can be kept from one's central view of salvation is a massive omission. Jesus in John 3:3-5 states to Nicodemus that one must be "born from above" if one wishes to enter the kingdom. Titus 3:3-7 speaks of the "washing of regeneration and renewal in the Holy Spirit ...so that we might be justified by his grace." Clearly a salvation context, which mentions how the inner renewal is essential in the process of justification of the sinner. Nowhere do we find any imputation language; transformation is clearly central in this process. A parallel text can be seen in the Old Testament, where in Ezekiel 36:24-28, the author proclaims how the regeneration of the people will occur:
"25: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
26: A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
27: And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.
These promises indicate clear transformation of the inner man, accomplished by the infusion of grace, causing "a new heart". Paul asserts this rather poignantly:" 2Cor.5:17 :"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. " This certainly is far from Luther's imagery of a snow-covered dung hill. Regeneration is clearly a new creation, and is clearly central to salvation.

14]I would like to finalize this response by briefly commenting on the parable of the tax collector my opponent highlighted in Luke 18:9-14. Here we see the Pharisee is apparently rather self-righteously judging others and considering himself better than sinners about him. The man with whom he is contrasted is a man of humility, whom God sees as just and righteous. It is obvious that Jesus is intent upon highlighting how one man's state of heart was filled with humility. To this man God showed mercy. The proud, boastful man again is cast down as the one to not receive a reward from God since he attempts to obligate God by his strict adherence to the written code. It is true that the man who humbles himself will be justified before God. The essence of this passage points to the fact that men's hearts will be judged, not that imputation occurs extrinsically.

15]As for the Gospel of John and its message, we find yet another a clear example of something other than faith-alone theology: "27: And hath given him authority to execute judgment also, because he is the Son of man.
28: Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29: And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."
Here we discover another final judgement passage, which again stresses God's judgement of works as the basis for entrance into heaven (for them that have done good), or hell (they that have done evil).

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