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Benedict asked:

What is the difference between being declared righteous and being justified? [/quote:37j88b8k]

RIGHTEOUSNESS – Holy and upright living, in accordance with God’s standard. The word righteousness comes from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard. Righteousness is a moral concept. God’s character is the definition and source of all righteousness Gen. 18:25; Deut. 32:4; Rom. 9:14. Therefore, man’s righteousness is defined in terms of God’s
The sacrificial system in the Old Testament and the cross of Jesus in the New Testament show man’s need for righteousness. Sin is disobedience to the terms that define man’s relationship with God and with other people. Since the FALL in the Garden of Eden, man is inherently unrighteous. As the prophet Isaiah said, “We are all like an unclean thing, and all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away” Is. 64:6. Man cannot be righteous in the sight of God on his own merits. Therefore, man must have God’s righteousness imputed, or transferred, to him.
The cross of Jesus is a public demonstration of God’s righteousness. God accounts or transfers the righteousness of Christ to those who trust in Him Rom. 4:3-22; Gal. 3:6; Phil. 3:9. We do not become righteous because of our inherent goodness; God sees us as righteous because of our identification by faith with His Son.
(from Nelson’s Illustrated Bible Dictionary)
(Copyright (C) 1986, Thomas Nelson Publishers)

JUSTIFICATION – The process by which sinful human beings are made acceptable to a holy God.
Justification by Grace. Christianity is unique because of its teaching of justification by grace <Rom. 3:24>. Justification is God’s declaration that the demands of His Law have been fulfilled in the righteousness of His Son. The basis for this justification is the death of Christ. Paul tells us that “God was in Christ reconciling the world to Himself, not imputing their trespasses to them” <2 Cor. 5:19>. This reconciliation covers all sin: “For by one offering He has perfected forever those who are being sanctified” <Heb. 10:14>. Justification, then, is based on the work of Christ, accomplished through His blood <Rom. 5:9> and brought to His people through His resurrection <Rom. 4:25>.
When God justifies, He charges the sin of man to Christ and credits the righteousness of Christ to the believer <2 Cor. 5:21>. Thus, “through one Man’s righteous act, the free gift came to all men, resulting in justification of life” <Rom. 5:18>. Because this righteousness is “the righteousness of God” which is “apart from the law” <Rom. 3:21>, it is thorough; a believer is “justified from all things” <Acts 13:39>. God is “just” because His holy standard of perfect righteousness has been fulfilled in Christ, and He is the “justifier,” because this righteousness is freely given to the believer <Rom. 3:26; 5:16>.
Justification by Faith. Although the Lord Jesus has paid the price for our justification, it is through our faith that He is received and His righteousness is experienced and enjoyed <Rom. 3:25-30>. Faith is considered righteousness <Rom. 4:3,9>, not as the work of man <Rom. 4:5>, but as the gift and work of God <John 6:28-29; Phil. 1:29>.
The New Testament sometimes seems to speak of justification by works. For example, Jesus spoke of justification (and condemnation) “by your words” <Matt. 12:37>. Paul said, “the doers of the law will be justified” <Rom. 2:13>. And James concluded that “a man is justified by works, and not by faith only” <James 2:24>.
These statements seem to conflict with Paul’s many warnings that “by the deeds of the law no flesh will be justified in His sight” <Rom. 3:20>, and that the attempt to be justified through law is equivalent to being “estranged from Christ” and “fallen from grace” <Gal. 5:4>.
The solution to this problem lies in the distinction between the works of the flesh and the fruit of the Spirit <Gal. 5:16-25>. Not only is Christ’s righteousness legally accounted to the believer, but Christ also dwells in the believer through the Holy Spirit <Rom. 8:10>, creating works of faith <Eph. 2:10>. Certainly God’s works may be declared righteous <Is. 26:12>. If this is true, then the order of events in justification is grace, faith, and works; or, in other words, by grace, through faith, resulting in works <Eph. 2:8-10>.
The Results of Justification. The negative result of justification is what we are saved from: “Having now been justified… we shall be saved from wrath” <Rom. 5:9>. The positive result is what we are saved to: “Whom He justified, these He also glorified” <Rom. 8:30>.
Paul also notes “peace with God” <Rom. 5:1> and access to God’s grace <Rom. 5:2> as positive benefits. The believer in Christ may look forward to the redemption of his body <Rom. 8:23> and an eternal inheritance <Rom. 8:17; 1 Pet. 1:4>.
(from Nelson’s Illustrated Bible Dictionary)
(Copyright (C) 1986, Thomas Nelson Publishers)

Yes and As you can see – I’ve stated exactly what they are. Do you expect me to ignore Paul just to look at James:

[quote:37j88b8k]You did more than just copy what was there. You offered your commentary: “we can see that saving faith is demonstrated with the works, not by the works”. James says just the opposite.[/quote:37j88b8k]

That appears to be what you are implying but I use both Paul and James