I. Faith Justifies Initially, but Works Perfect
and Complete Justification
James 2:24 - the phrase "faith alone" (the Greek "pisteos monon") only occurs
once in the Bible. "Man is justified by works and NOT faith alone." Unlike what
many Protestant churches teach, no where in Scripture does it say that man is
justified or saved by "faith alone." To the contrary, man is not justified by
faith alone. In Catholic theology, a person is justified by faith and works
acting together, which comes solely from God’s divine grace. Faith alone never
obtains the grace of justification (Council of Trent, chapter 8, canon 9).
Also, the word “justified” (dikaiow) is the same word Paul uses for
justification in Rom. 4:3 in regard to Abraham (so Protestants cannot argue
James is not referring to “justification” in James 2:24 unless they argue Paul
wasn’t in Rom. 4:3 either).
Heb. 11:6 - faith is indeed the minimum requirement without which we cannot
please God. But this is just the beginning of the process leading toward
justification. Faith alone does not justify a person. Justification is only
achieved by faith and works, as we see below. Also, this gratuitous gift of
faith from God also includes the grace of hope and love the moment the person
Eph. 2:8-9 – Paul teaches us that faith is the root of justification, and that
faith excludes “works of law.” But Paul does not teach that faith excludes
other kinds of works, as we will see below. The verse also does not say we are
justified by “faith alone.” It only indicates that faith comes first. This, of
course, must be true, because those who do works outside of faith are in a
system of debt, not of grace (more on that later). But faith alone does not
justify. A man is justified by works, and not by faith alone. James 2:24.
Luke 24:47; Acts 2:38, 3:19, 17:30 - the faith we have must be a repentant
faith, not just an intellectual faith that believes in God. Repentance is not
just a thought process (faith), but an act (work) by which we ask God for His
mercy and forgiveness.
Psalm 51:17 – this means we need a “broken and contrite heart,” not just an
intellectual assent of faith. Faith in God is only the beginning.
John 3:36; Rom. 1:5, 6:17; 15:18; 16:26; 2 Cor. 9:13; 1 Thess. 1:3; 2 Thess.
1:11; 1 Peter 2:7-8; Heb. 5:9; cf. Rev. 3:10; Ex. 19:5 – this faith must also
be an “obedient faith” and a “work of faith.” Obedience means persevering in
good works to the end.
2 Cor. 10:15 – this faith must also increase as a result of our obedience, as
Paul hopes for in this verse. Obedience is achieved not by faith alone, but by
doing good works.
2 Cor. 13:5 – Paul also admonishes us to examine ourselves, to see whether we
are holding to our faith. This examination of conscience is a pious Catholic
practice. Our faith, which is a gift from God, must be nurtured. Faith is not a
one-time event that God bestows upon us.
Gal. 5:6 – thus, the faith that justifies us is “faith working through love,”
not faith alone. This is one of the best summaries of Catholic teaching. Faith
and love (manifested by works) are always connected. Faith (a process of
thought) and love (an action) are never separated in the Scriptures. Cf. Eph.
3:17; 1 Thess. 3:6,12-13; 2 Thess. 1:3; 1 John 3:23; Rev. 2:4-5,19. Further,
all faith (initial and perfected) are gratuitous gifts from God, and not earned
or merited by any human action. God effects everything, both the willing and
the achievement. But God also requires human action, which is necessary to
perfect our faith.
James 1:22-25 - it's the "doers" who are justified, not the hearers.
Justification is based on what we do, which means “works.” Notice that there is
nothing about “false faith.” The hearers may have faith, but they need to
accompany their faith by works, or they will not be justified. See also Rom.
James 2:17,26 - James clearly teaches that faith by itself, if it has no works,
is dead. Works are a cause, not just an effect, of our justification because
good works achieve and increase our justification before God. Scripture never
says anything about “saving faith.” Protestants cannot show us from the
Scriptures that “works” qualify the “faith” into saving faith. Instead, here
and elsewhere, the Scriptures teach that justification is achieved only when
“faith and works” act together. Scripture puts no qualifier on faith. Scripture
also never says that faith “leads to works.” Faith is faith and works are works
(James 2:18). They are distinct (mind and action), and yet must act together in
order to receive God’s unmerited gift of justification.
James 2:19 - even the demons believe that Jesus is Lord. But they tremble.
Faith is not enough. Works are also required.
James 2:20 - do you want to be shown, you shallow man, that faith apart from
works is barren? Good works in God's grace are required for justification. But
there is nothing in the Scriptures about “saving faith.”
James 2:22 - faith is active with works and is completed by works. It does not
stand alone. Faith needs works to effect our justification.
James 4:17 - in fact, James writes that the failure to do works is a sin! So
works are absolutely necessary for our justification.
James 2:15-17 - here are the examples of the "works" to which James is
referring - corporal works of mercy (giving food and shelter to those in need).
James 1:27 - another example of "works" is visiting orphans and widows in their
affliction. Otherwise, if they do not perform these good works, their religion
is in vain.
James 2:25 - another example of "works" is when Rahab assisted the spies in
their escape. Good works increase our justification and perfect our faith.
Joshua 2:9-11 - Rahab's fellow citizens had faith in God, but in Joshua
6:22-25, Rahab alone acted and was saved. This is faith in action.
James 2:18 - to avoid the truth of the Catholic position that we are justified
by both faith and works, Protestants argue the justification that James is
referring to in James 2 is "before men" and not "before God." Scripture
disproves their claim.
James 2:14 - James asks, "Can faith save him?" Salvation comes from God. This
proves the justification James is referring to is before God, not men.
James 2:19 - also, James reminds us that even the demons believe and tremble.
This refers to our relationship with God, not with men. Thus, our justification
that requires works and not faith alone relates to our status before God, not
James 2:21 - James also appeals to the example of Abraham. Abraham's
justification refers to his position before God, not men. This proves
justification is before God, not men.
Acts. 10:35 – Peter teaches that anyone who fears the Lord and does what is
right is acceptable to Him. It is both fear and works, not fear alone.
Rom. 2:7,10 - to those who by patience and good works will be granted glory and
honor and peace from the Lord.
Rom. 2:13 – for it is not the hearers of the law who are righteous before God,
but the doers of the law who will be justified. Paul is referring to the “law
of Christ” in Gal.6:2, not “works of the law” in Rom. 3:20,28; Gal. 2:16;
3:2,5,10; and Eph. 2:8-9. The “law of Christ” is faith in Christ and works
based on grace (God owes us nothing) and “works of the law” mean no faith in
Christ, and legal works based on debt (God owes us something).
Rom. 4:5-6 – to him who does not work but believes, his faith is accounted to
him as righteousness, like David, who was righteous apart from works. Here,
Paul is emphasizing that works must be done in faith, not outside of faith. If
they are done outside of faith, we are in a system of debt (God owes us). If
they are done in faith (as James requires), we are in a system of grace (God
rewards us). Hence, Paul accepts the works performed under God’s forbearance
(grace) in Rom. 2:7,10,13 (see also Rom. 14:10-12; 1 Cor. 3:12-17; and 2
Corinthians 5:10) which lead to justification and eternal life. These verses
have nothing to do with “faith alone.” Paul uses the word “alone” three times
in Rom. 4:12,16,23, but never uses it with “faith.” Certainly, if he wanted to
teach “faith alone,” he would have done so.
Rom. 6:16 - obedience leads to righteousness. Obedience is a good "work," an
act of the will, which leads to righteousness before God.
2 Cor. 9:8 - Paul teaches that God will bless us so that we may provide in
abundance for "every good work." Good works are encouraged to complete our
Eph. 6:8 - whatever good anyone does will receive the same again from the Lord.
God rewards good works done in grace.
Phil. 4:17 – Paul says “I seek the fruit which increases to your credit.”
Fruits (good works) increase our justification. Paul says these works increase
our “credit,” which is also called “merit.” These merits bring forth more
graces from God, furthering increasing our justification as we are so disposed.
But the fruits, works, and merits are all borne from God’s unmerited and
undeserved mercy won for us by Jesus Christ.
Titus 3:8 - good deeds are excellent and profitable to men (just like the Old
Testament Scriptures in 2 Tim. 3:16). Good deeds further justify us before God.
This verse should be contrasted with Titus 3:5, where we are not saved by works
of righteousness “we have done.” As further discussed below, in this verse what
“we have done” refers to a work of law or obligation for which we seek payment.
But verse 5 also says the “washing of regeneration” in reference to baptism
saves, which is a work of grace, for which we are rewarded by God in Christ.
There is a distinction between “works of law or obligation” and “works of
1 Peter 2:7-8; John 3:36 - shows that belief in Jesus means obeying Jesus.
Having faith means being faithful, which requires good works as well. Hence,
obeying Jesus means doing works of love, not just having faith alone.
II. Works of Law versus Good Works
Rom. 3:20,28; Gal. 2:16,21; 3:2,5,10; Eph. 2:8-9 - many Protestants err in their
understanding of what Paul means by "works of the law” in his teaching on
justification. Paul’s teaching that we are not justified by “works of the law”
refer to the law of Moses or to any legal system that makes God our debtor.
They do not refer to good works done in grace with faith in Christ. This makes
sense when we remember that Paul's mission was to teach that salvation was also
for the Gentiles who were not subject to the "works of the law." Here is the
James 2:24 – compare the verse “a man is justified by works and not by faith
alone” to Gal. 2:16 – “a man is not justified by works of the law,” and Rom.
3:20,28 – “no human being will be justified in His sight by works of the law.”
James 2:24 appears to be inconsistent with Gal. 2:16 and Rom. 3:20,28 until one
realizes that the Word of God cannot contradict itself. This means that the
“works” in James 2:24 are different from the “works of the law in Gal. 2:16 and
Rom. 3:20,28. James is referring to “good works” (e.g.,clothing the naked;
giving food to the poor) and Paul is referring to the “Mosaic law” (which
included both the legal, moral and ceremonial law) or any works which oblige
God to give us payment. Here is more proof:
Rom. 3:20,28; Gal. 2:16 - Paul's phrase for "works of the law" in the Greek is
"ergon nomou" which means the Mosaic law or Torah and refers to the teachings
(legal, moral) and works (ceremonial) that gave the Jews the knowledge of sin,
but not an escape from sin. We have further proof of this from the Dead Sea
Scrolls which provide the Hebrew equivalent ("hrvt ysm") meaning "deeds of the
law," or Mosaic law. James in James 2 does not use "ergon nomou." He uses
"ergois agathois." Therefore, Paul’s "works of the law" and James' "works" are
entirely different types of works. Again, they could never contradict each
other because the Scriptures are the inspired word of God.
Rom. 3:29 - Paul confirms that works of the law in this case refer to the
Mosaic law by rhetorically asking "Or is God the God of the Jews only?" It does
not mean "good works."
Rom. 4:9-17 - Paul provides further discussion that righteousness God seeks in
us does not come from Mosaic law, but through faith. But notice that Paul also
never says “faith alone.”
Rom. 9:31-32 - righteousness is pursued through faith, not works of the law.
Again, "works of law" does not mean "good works."
Rom. 11:6,11 - justification is no longer based on "works" of the law, but on
the grace of Christ. Why? Because salvation is also for the Gentiles.
Rom. 15:9-12 - Paul explains that Christ also saves the Gentiles. Therefore,
"works of law" are no longer required.
Acts 13:39 - Luke also confirms this by providing that we have been “freed from
the law of Moses.” This is the “works of the law” from which we have been
Rom. 3:20,28 - in addition to the Mosaic law, as stated above, "works of the
law" can also refer to anything that makes God a debtor to us. This is because
law requires payment, but grace is a free gift from God. Therefore, faith must
be behind every good work in order for it to be a work of grace. If not, it is
a work of debt, and we cannot obligate God to do anything for us.
Rom. 4:3-4 - Paul refers to works apart from God's grace. We do not obligate
God to give us grace like an employee obligates his employer to pay wages.
Faith in Christ must be behind our good works in order for it to be considered
a work of grace; otherwise, it is a work of law or obligation.
Rom. 6:23 – this is why Paul says the "wages" of sin is death. Eternal life is
a free gift from God. We cannot obligate God to pay us for our works;
otherwise, we are in a system of law, not a system of grace.
Rom. 11:6 – Paul says that if justification is now based on grace, it is no
longer on the basis of works; otherwise, grace would no longer be grace.
Rom. 11:35 - it is impossible to obligate God for payment, and sinful to think
we can. We cannot do "works of the law" to obligate God. We are not in a
debtor/creditor relationship with God. He owes us nothing. Instead, we are in a
Father/child covenant relationship with Him, and He will reward us for being
Gal. 6:8-9 - the earnings referred to here are from God's grace. It is a free
gift, not an obligation. This underscores that our relationship with God is
Father/son and daughter, not employer/employee.
Rom. 8:14-17; Heb. 12:5-11 - these texts further emphasize our father/son
relationship with God. Our relationship is familial, not legal.
Rom. 7:6 - we are now discharged from the "law," that is "works of the law." We
now serve God in faith working in love.
Rom. 10:4 - Christ is the end of the "law." We are now justified by faith in
Christ, not faith in the law.
Rom. 13:8,10 - loving one another is fulfilling the new law of Christ. This is
internal and personal, not external and impersonal.
Gal. 2:16 - again, man is not justified by "works of the law." Again, Paul is
referring to the Mosaic law and anything which views God as a debtor to us.
Gal. 2:19,21 - justification "through the law" means justification through the
Mosaic law or a legal system that makes God a debtor to us.
Gal. 3:10 – shows that "works of the law" refers to the "book of the law" which
was the strict and impersonal Mosaic law of the Old Testament.
Gal. 3:17 - this "law" came 430 years after Abraham. So "works of law" here
clearly refer to the Mosaic law, not "good works."
Gal. 3:13; 4:4-5 - in fact, the "works of the law" (not good works in God's
grace) is a curse from which Christ freed us.
Gal. 3:19 - these "works of law" were only good for showing us our sinfulness,
but not teaching us how to live.
Gal. 5:4,14; 6:2 - the "law" is of no use. The new law is the law of Christ,
which is faith working through love.
Eph. 2:8-9 - we have been saved by grace through faith, not because of "works,"
lest anyone boast. This much-quoted verse by Protestants refers to the "works"
of the Mosaic law or any works performed in a legalistic sense, where we view
God as a debtor to us, and not as our heavenly Father. Paul is teaching us
that, with the coming of Christ, we are now saved by grace through faith, not
by Mosaic or legal works.
This is why Paul refers to “works of ourselves” and so we can’t “boast.” Paul
says the same thing about “works” Rom. 4:2,4 – if Abraham was justified by
“works,” he would have something to “boast” about. Here, the wages are not
counted as grace, but debt. “Boasting” does not attribute works to God, but to
oneself. But good works done in faith are necessary for justification (James
2:24, etc.) because we receive rewards by grace, not by legal obligation, and
we attribute these works to God, not ourselves.
Eph. 2:10 - in quoting Ephesians 2:8-9, Protestants invariably ignore the very
next verse. Right after Paul's teaching on "works" referring to Mosaic law,
Paul says we are created in Christ for "good works" - a clear distinction
between "works of law" (Mosaic law/legal payment) and "good works" (law of
Christ/reward of grace).
Eph. 2:11-16 - this section further explains Paul's reference to "works" which
relates to following the Jewish legal ordinances.
Eph. 3:17 - Christ may dwell in your hearts through faith, but we also must be
rooted and grounded in love.
III. Justification = Inner Change of Person
(Infusion); Not Just a Declaration by God (Imputation)
Psalm 51:1-2 - O God, blot out my transgressions, wash me thoroughly from my
iniquity and cleanse me from my sin. This cleansing requires an inner change of
heart. Many Protestants believe that we are so depraved that God only covers
our sins up by declaring us righteous (imputing Christ’s righteousness to us).
The Catholic (and Scriptural view), however, is that God is powerful enough to
blot out our sins and remove them. The view that God just declares us righteous
by “covering us up,” denigrates the role of the Holy Spirit in our lives, who
continues the work of Christ through His work of justification and
sanctification (infusing His grace into souls and changing the inner person).
Psalm 51:7-9 - purge me and I shall be clean, wash me whiter than snow, fill me
with joy, blot out my iniquities. We are purged and filled up internally, not
just covered up externally.
Psalm 51:10 - create in me a clean heart, oh God, and put a new and right
spirit within me (not "cover" me). God is so powerful that He brings about a
real metamorphosis in ourselves.
Isaiah 1:18 - though my sins are like scarlet, they shall be white as snow;
though red like crimson, they shall be like wool.
Isaiah 43:25 - I am He who blots out your transgressions and forgets your sins.
God does not cover our sins up. He blots them out by the power of the Holy
Isaiah 44:22 - I have swept away your transgressions like a cloud, and your sin
like mist. This is a real elimination of sin, not a covering up of sin.
Isaiah 64:5 – thou meetest him that joyfully works righteousness. This means
righteousness is not just imputed to us. We can actually do works of
righteousness by God’s grace.
Ezek. 36:26-27 - a new heart I will give you and a new spirit I will put within
you. These are interior changes effected by God.
Ezek. 37:23 – the Lord will save His people from all their backslidings in
which they have sinned, and He will cleanse them (not cover them).
Matt. 5:3,5,8 - blessed are the poor in spirit, the meek, and the pure of
heart. These are internal dispositions, not just an external reality.
Matt. 5:6; Luke 6:21 - those who hunger for righteousness "may be filled." It
is an inner change, not snow covering up a dunghill.
Matt. 5:20; Luke 1:6; Acts 10:35 - here are more examples of "doing"
righteousness, not just being "imputed" external righteousness. We are not just
defendants in a courtroom who have been exonerated. We are children of God
endowed with the power of the Holy Spirit by whose grace we can become
Matt. 5:28 - Jesus teaches that just looking lustfully at a woman is adultery.
But avoiding this involves an inner change, a response to God's grace.
Matt. 6:1 - beware of practicing righteousness before men. We are not just
declared righteous; we can practice righteousness as well.
Matt. 8:3 – Jesus cleanses the man’s leprosy. Jesus’ power reaches both the
external and internal conditions of human beings. See also Matt. 11:5.
Matt. 15:18; Mark 7:15 -Jesus teaches the interior disposition is what defiles
man. Thus, God's infusion of grace changes us interiorly.
Matt. 23:25-28 - the Pharisees appeared outwardly righteous to men, but inside
they were filled with hypocrisy. God desires and helps us effect an inner
change of heart. He doesn't just declare that we are righteous.
Luke 11:39-40 - the Pharisees cleansed the outside of the cup but inside they
were full of wickedness. God demands an internal change and gives us the grace
to make that change.
John 1:29 - Jesus the Lamb of God literally takes away the sin of the world. He
does not just cover up the sins of the world.
Acts 3:19 - repent, that your sins may be "blotted" out. The word blotted comes
from the Greek word "exalipho" which means an actual wiping away or removal,
not a covering up.
Acts 22:16; 1 Cor. 6:11 - again, the phrase "wash away" is from the word
"apolouo" which mean a literal removal or an infusion of cleansing, not an
imputation or covering.
Rom. 4:3 - it was "credited" to him as righteousness. The word "credited" comes
from the Greek word "elogisthe" which means a book entry. God records what
there actually is; He does not make a phony entry on the books.
Rom. 5:17 - we do not receive Christ's personal level of righteousness (which
is impossible), but we are made righteous on His account by God's mercy and the
Lord's work on the cross. The word “made” in Greek is “katestathesan” which
refers to a real, actual, ontological change in the person’s soul.
Rom. 5:19 - through "Adam/Christ" we were made "sinners/righteous." This means
that there is not just a relational change in status, but an objective change
in nature. We are not just declared righteous, but are actually made righteous.
God does not declare something without making it so. For example, in Gen. 1:3,
God declares that there is light, and there is light. The declaration is
followed by the reality.
2 Cor. 3:18 – Paul says that we are being changed into the Lord’s likeness from
one degree of glory to another, by the power of the Spirit. This shows that
justification is ongoing, and changes in degrees throughout one’s life, based
upon one’s obedience of faith.
2 Cor. 4:16 – though our outer nature is wasting away, our inner nature is
being renewed every day. Justification does not happen all at once, and is not
an external declaration. Justification happens every day, and concerns our
2 Cor. 5:17 - Paul says that if anyone is in Christ, he is a new creation. He
is not just the old creation that is covered up. The old has passed away, and
behold, the new has come.
2 Cor. 7:1 – Paul says that we must cleanse ourselves from every defilement of
body and spirit, and make holiness perfect in the fear of God. Holiness deals
with being, what is, because its source is God, who is. It does not deal with
what appears to be.
2 Cor. 13:5 – do you not realize that Jesus Christ is in you? This indwelling
of Christ brings about an internal transformation to those who cooperate with
Gal. 6:15 – for neither circumcision counts for anything, nor uncircumcision,
but a new creation.
Eph. 4:22-24 - putting off the old nature for the new nature, created after the
likeness of God in true righteousness and holiness, involves an internal
change. Our lives are actually transformed. This is required in order for us to
become adopted sons (not just defendants acquitted in a courtroom).
Phil. 2:13 - God is at work "in you." God is so powerful, he can actually
transform us by working in us. He is not just outside us making declarations
Col. 3:10 – we have put on the new nature, which is being renewed in knowledge
after the image of its creator. We are new, and this newness is a continual
process of renewal throughout our lives.
Titus 3:5 - justification is a generation of supernatural life in a former
sinner. This means a real inner change or infusion, not just donning an outer
1 John 1:7,9 – Jesus will "cleanse" us from sin and unrighteousness. The word
cleanse comes from the Greek word "katharizo" which means an actual "infused"
cleansing, not an "imputed" pretend cleansing.
1 John 3:7,10 - righteousness may be obtained by "doing." One who practices
righteousness is righteous. God is not just declaring the person righteousness.
Rev. 19:8 - when we are clothed in fine linen in heaven, the fine linen is "our
righteous acts." It is our own righteousness, from the work and mercy of Jesus
2 Peter 1:4 - we are actually made righteous because God is the eternal family,
and we partake of this divine nature as children. The Catholic position thus
gives Jesus the most glory. His grace is powerful enough to change us
1 Cor. 3:9 - this is because we are His fellow workers. God is not threatened
by the grace and glory He gives His children!
IV. Some Examples of Justification as Ongoing
(not a one-time event)
2 Cor. 4:16 - though our outer nature is wasting away, our inner nature is being
renewed "every day." This not only proves that justification is internal (not
legal and external), but that it is also ongoing (it's not a one-time event of
accepting Jesus as personal Lord and Savior). Our inner nature is being renewed
every day as we persevere in faith, hope and love.
John 3:16 - justification is ongoing, not a one-time event. God so loved (past)
the world, that He gave (past) His only Son, that whoever believes (ongoing) in
Him may have eternal life. The word “believes” is “pisteuo” in Greek which
necessarily includes obedience throughout one’s life. This is proved by 1 Peter
2:7-8 which also uses “pisteuo” (to obey) and “apitheo” (to disobey). The same
word “pisteuo” is used in many other verses about “believing in Christ” such as
John 3:36; 5:24; Rom. 4:24; 10:9-10; cf. Rom. 1:5,16; 6:17; 16:26; 1 John 5:13
(often used by Protestants to support their “faith alone” theology). To
“believe” means to “obey” throughout one’s life; it is not a one-time
acceptance of Jesus as Savior.
Heb. 5:9 – Paul also confirms this by writing that Jesus became the source of
eternal salvation to all who obey him. Here are some examples of justification
as an on-going process, and not a one-time event:
Gen. 12:1-4 – Abram is justified here, as God promises to make his name great
and bless the families of the earth through his seed. Abram is justified by his
faith in God. Heb. 11:8-10 confirms Abraham's justification occurred here,
before Gen. 15:6 (later) by referring to Gen. 12, not Gen. 15. Abraham's
justification increased over time because justification is not a one-time
event, but an ongoing process of growing in holiness.
Gen. 14:19, 22-23 - Abram is also justified here, by being blessed by the
priest-king Melchizedek. Melchizedek calls Abram blessed and Abram gives him a
tenth of everything.
Gen. 15:6 – Abram is further justified here, as God promises him that his
descendants will be as numerous as the stars. Because the Scripture says, “He
believed the Lord, and He reckoned it to him as righteousness,” Protestants
often say this was Abram’s initial justification, and cite Rom 4:2 to prove
Abram was justified by his faith. Yes, it is true Abram was justified by his
faith, but he was justified 25 years earlier in Gen. 12:1-4, as Heb. 11:8-10
Gen. 22:1-18 – Abraham is further justified here, this time by works, when he
offered his son Isaac as a sacrifice to God. James 2:21 proves this as James
writes, “Was not Abraham our father justified by works when he offered his son
Isaac upon the altar?” James then confirms this by writing, “Abraham believed
God, and it was reckoned to him as righteousness” (James 2:23). These verses
prove that justification before God is an on-going process, not a one-time
event of accepting Jesus as personal Lord and Savior, and is accomplished by
faith and works.
1 Sam. 13:14 - David is justified here, as God describes him as “a man after
his own heart.” No one in Scripture is described like this. Acts 13:22 confirms
David’s justification before God.
1 Sam. 16:13 – David is also justified here. “The Spirit of the Lord came
mightily upon David from that day forward.”
1 Sam. 17:37-54 – David is further justified here, as he responds to God’s
grace and God delivers him from the hand of Goliath the Philistine.
2 Sam. 6:9,14 – David is further justified here, as he expresses a fear for the
Lord in the presence of His ark, and dances before the ark of the Lord with all
2 Sam. 12:7-15 - however, after David’s on-going justification before God,
David falls out of justification by committing adultery with Bathsheba and
slaying Uriah the Hittite. David still had faith in God, but he lost his
justification because of his evil works.
Psalm 32:1-2; Rom. 4:7-8; cf. 51:2,7-10,17 – David repents of his sin and
writes these beautiful psalms about God’s mercy and forgiveness. Of himself, he
writes, “Blessed is he whose transgression is forgiven, whose sin is covered
up.” David is re-justified before God. This proves that we can be justified
before God, then lose our justification, and then be re-justified through
repentance and reconciliation with God.
Matt. 16:18-19 – Jesus blesses Simon for receiving a Revelation from God,
changes his name to Peter, and gives him the keys to the kingdom of heaven. In
John 6:68-69, Peter, justified before God, declares that Jesus has the words of
eternal life. In Luke 22:31-32, Jesus prays for Peter that his faith may not
fail and charges him to strengthen the rest of the apostles. In these and many
other examples, Peter is justified before God.
Matt. 26:75; Mark 14:72; John 18:17, 25-27 – Peter denies he knows Jesus and
loses his justification before God.
John 21:15-17 – Peter is re-justified before God after he negates his
three-fold denial of Jesus with a three-fold confirmation of his love for him.
Jesus then charges Peter to feed the Lord’s sheep. Peter was justified, loses
his justification, and regains it again through repentance and love.
Luke 15:24,32 - the prodigal son was dead, and now is alive again; he was lost
and now is found. The prodigal son regained his father’s favor through
repentance (v. 18-19,21). When we ask our Father for forgiveness, we too will
regain His favor and be justified.
Acts 9:1- 17 - Protestants would say that Paul is instantly justified here,
when he encounters Christ, obeys His command to enter the city, and is moved by
the Holy Spirit. They would say that Paul’s sins are now covered up and
Christ’s righteousness is imputed to him.
Acts 9:18; 22:16 - then why does Ananias command Saint Paul (who was directly
chosen by Christ) to stand up and be baptized and "wash away" his sins? Because
justification, as the Church has taught for 2,000 years, is ongoing. It is not
a one-time event of accepting Jesus as personal Lord and Savior. Justification
is freely given by God through faith, hope, love and the sacraments of the
Church (here, baptism).
V. Jesus and Apostles Teach that Works are
Necessary for Justification
Matt. 5:2-11 - Jesus' teaching of the beatitudes goes beyond faith - being pure,
merciful, and peacemakers are all good works. They are acts of the will that
are necessary for a right relationship with God.
Matt. 5:16 - Jesus confirms this by teaching, "let your light shine before men
that they may see your 'good works' and give glory to God." Good works glorify
God and increase our justification before the Father.
Matt. 5:39-42 - give your striker the other cheek, give away your cloak, and go
with him two miles. This faith in action, not faith alone.
Matt. 5:44-47 - this means even loving our enemies and praying for those who
persecute us. Love is a good work, an act of the will.
Matt. 6:12 - forgive us our sins, not by how much faith we have, but as we
forgive those who trespass against us.
Matt. 7:19-23 - just saying "Lord, Lord" and accepting Jesus as personal Savior
is not enough. We must also bear the fruit of good works.
Matt. 19:16-22 - Jesus teaches the man to sell all he has and give it to the
poor. It is not just about accepting Jesus as personal Lord and Savior. We also
need good works by keeping Jesus' commandments.
Matt. 22:39; Mark 12:31 - Jesus says You shall love your neighbor as yourself.
Love is a good work - an act of the intellect and will.
Mark 9:39 - Jesus said no one who does good works in His name will be able to
soon after speak evil of Him. Good works justify us before God.
Luke 6:46-47 - the Lord asks us to do what he tells us, and that is to keep His
commandments, not just "accept" Him as personal Lord and Savior.
Luke 6:20-38 - again, beatitudes, the love of enemies, giving to the needy,
forgiving, bearing fruit - all these good works justify a man before God.
Luke 8:21 - Jesus says that His mother and brothers are those who hear the word
of God and do it.
John 5:24 - note that "eternal life" here means sanctifying grace (the life of
God within us). We can choose to fall from this grace.
John 5:36, 10:37-38 - Jesus emphasizes that His works testify to who He is. We
must imitate Christ's works to be more fully united with Him.
John 5:39-42 - knowing the Scriptures is not enough if you do not have love in
John 8:31-32 - Jesus requires works even from those who believe in Him. Mere
belief is not enough.
John 13:34-35 - Jesus gives us a new commandment, that we love one another as
He loves us. He commands love which is an act of our will.
John 14:15 - Jesus says, "If you love me, you will keep my commandments." This
requires works, not just faith (and not faith alone).
John 14:21 – he who hears my commandments and keeps them, he it is who loves
me. This is doing good works for others.
John 15:8 – Jesus requires us to bear the good fruit of works if we are to be
His disciples. These fruits are merits in Catholic teaching, all borne from
God’s unmerited gift of grace.
John 15:10 - if you keep my commandments, you will abide in my love, as I have
kept the Father's commandments.
John 15:12 - this is My commandment that you love one another as I have loved
you. Love is both a cause and the fruit of our justification.
Rom. 12:10 - Paul commands us to love one another. Love is a good work, an act
of the intellect and will, not just a feeling.
1 Cor. 3:8 – Paul teaches that he who plants and he who waters are equal, and
each shall receive his wages according to his labor.
1 Cor. 13:2 – Paul teaches that if our faith moves mountains, but we have not
the works of love, we are nothing indeed.
1 Cor. 13:13 - abide in faith, hope and love. But the greatest of these is
love. Love is the greatest work which justifies us (not faith, and most
importantly, not faith alone!)
1 Tim. 6:18-19 - we are to do good and be rich in good works thus laying up a
good foundation for a chance at eternal life.
Titus 1:16 - people claim to know God, but their deeds deny Him. Like Jesus, it
is our works that testify to our faith in Christ.
1 John 2:3-5 - and by this we may be sure that we know Him, if we keep His
commandments. This requires good works, not faith alone.
1 John 3:23 - God's commandment is to believe in His Son Jesus and love one
another. Belief is not enough, but good works to perfect that belief.
1 John 4:7-21 - and this commandment we have from Him, that he who loves God
should love his brother also. John gives us repeated exhortations to love one
1 John 5:2-3 - we know we love God and God's children when we keep His
commandments. We need to love which is manifested in good works and not faith
2 John 6 - we must love one another and keep Jesus' commandments. We must
cooperate with Christ's grace.
Tradition / Church Fathers
I. Justification Brings About Infused Righteousness
"so likewise men, if they do truly progress by faith towards better things, and
receive the Spirit of God, and bring forth the fruit thereof, shall be
spiritual, as being planted in the paradise of God. But if they cast out the
Spirit, and remain in their former condition, desirous of being of the flesh
rather than of the Spirit, then it is very justly said with regard to men of
this stamp, 'That flesh and blood shall not inherit the kingdom of God;' just
as if any one were to say that the wild olive is not received into the paradise
of God. Admirably therefore does the apostle exhibit our nature, and God's
universal appointment, in his discourse about flesh and blood and the wild
olive. For as the good olive, if neglected for a certain time, if left to grow
wild and to run to i wood, does itself become a wild olive; or again, if the
wild olive be carefully tended and grafted, it naturally reverts to its former
fruit-bearing condition: so men also, when they become careless, and bring
forth for fruit the lusts of the flesh like woody produce, are rendered, by
their own fault, unfruitful in righteousness…For when men sleep, the enemy sows
the material of tares; and for this cause did the Lord command His disciples to
be on the watch. And again, those persons who are not bringing forth the fruits
of righteousness, and are, as it were, covered over and lost among brambles, if
they use diligence, and receive the word of God as a graft, arrive at the
pristine nature of man--that which was created after the image and likeness of
God." Irenaeus, Against Heresies, 5:10,1 (A.D. 180).
"And since many saints participate in the Holy Spirit, He cannot therefore be
understood to be a body, which being divided into corporeal parts, is partaken
of by each one of the saints; but He is manifestly a sanctifying power, in
which all are said to have a share who have deserved to be sanctified by His
grace." Origen, First Principles, I:I,3 (A.D. 230).
"You are mistaken, and are deceived, whosoever you are, that think yourself
rich in this world. Listen to the voice of your Lord in the Apocalypse,
rebuking men of your stamp with righteous reproaches: 'Thou sayest,' says He,
'I am rich, and increased with goods, and have need of nothing; and knowest not
that thou art wretched, and miserable, and poor, and blind, and naked. I
counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and
white raiment, that thou mayest be clothed, and that the shame of thy nakedness
may not appear in thee; and anoint thine eyes with eye-salve, that thou mayest
see.' You therefore, who are rich and wealthy, buy for yourself of Christ gold
tried by fire; that you may be pure gold, with your filth burnt out as if by
fire, if you are purged by almsgiving and righteous works. Buy for yourself
white raiment, that you who had been naked according to Adam, and were before
frightful and unseemly, may be clothed with the white garment of Christ. And
you who are a wealthy and rich matron in Christ's Church, anoint your eyes, not
with the collyrium of the devil, but with Christ's eye-salve, that you may be
able to attain to see God, by deserving well of God, both by good works and
character." Cyprian, On Works and Alms,14 (A.D. 254).
"For He was made man that we might be made God..." Athanasius, Incarnation, 54
"Moreover, when He teaches us to pray, He says not, 'When ye pray, say, O God
Unoriginated,' but rather, 'When ye pray, say, Our Father, which art in
heavens.' And it was His Will, that the Summary of our faith should have the
same bearing. For He has bid us be baptized, not in the name of Unoriginate and
Originate, not into the name of Uncreate and Creature, but into the name of
Father, Son, and Holy Spirit, for with such an initiation we too are made sons
verily, and using the name of the Father, we acknowledge from that name the
Word in the Father. But if He wills that we should call His own Father our
Father, we must not on that account measure ourselves with the Son according to
nature, for it is because of the Son that the Father is so called by us; for
since the Word bore our body and came to be in us, therefore by reason of the
Word in us, is God called our Father. For the Spirit of the Word in us names
through us His own Father as ours, which is the Apostle's meaning when he says,
'God hath sent forth the Spirit of His Son into your hearts, crying, Abba,
Father.'" Athanasius, On the Defense of the Nicene Creed, 31 (A.D. 351).
"'To declare His righteousness.' What is declaring of righteousness? Like the
declaring of His riches, not only for Him to be rich Himself, but also to make
others rich, or of life, not only that He is Himself living, but also that He
makes the dead to live; and of His power, not only that He is Himself powerful,
but also that He makes the feeble powerful. So also is the declaring of His
righteousness not only that He is Himself righteous, but that He doth also make
them that are filled with the putrefying sores 'asapentas' of sin suddenly
righteous." John Chrysostom, Romans, Homily VII:24,25 (A.D. 391).
"All His saints, also, imitate Christ in the pursuit of righteousness; whence
the same apostle, whom we have already quoted, says: 'Be ye imitators of me, as
I am also of Christ.' But besides this imitation, His grace works within us our
illumination and justification, by that operation concerning which the same
preacher of His [name] says: 'Neither is he that planteth anything, nor he that
watereth, but God that giveth the increase.' For by this grace He engrafts into
His body even baptized infants, who certainly have not yet become able to
imitate any one. As therefore He, in whom all are made alive, besides offering
Himself as an example of righteousness to those who imitate Him, gives also to
those who believe on Him the hidden grace of His Spirit, which He secretly
infuses even into infants..." Augustine, On the merits and forgiveness of sins,
1:9 (A.D. 412).
"Here, perhaps, it may be said by that presumption of man, which is ignorant of
the righteousness of God, and wishes to establish one of its own, that the
apostle quite properly said, 'For by the law shall no man be justified,'
inasmuch as the law merely shows what one ought to do, and what one ought to
guard against, in order that what the law thus points out may be accomplished
by the will, and so man be justified, not indeed by the power of the law, but
by his free determination. But I ask your attention, O man, to what follows.
'But now the righteousness of God,' says he, 'without the law is manifested,
being witnessed by the law and the prophets.' Does this then sound a light
thing in deaf ears? He says, 'The righteousness of God is manifested.' Now this
righteousness they are ignorant of, who wish to establish one of their own;
they will not submit themselves to it. His words are, 'The righteousness of God
is manifested:' he does not say, the righteousness of man, or the righteousness
of his own will, but the 'righteousness of God,'--not that whereby He is
Himself righteous, but that with which He endows man when He justifies the
ungodly. This is witnessed by the law and the prophets; in other words, the law
and the prophets each afford it testimony. The law, indeed, by issuing its
commands and threats, and by justifying no man, sufficiently shows that it is
by God's gift, through the help of the Spirit, that a man is justified; and the
prophets, because it was what they predicted that Christ at His coming
accomplished." Augustine, On the Spirit and the Letter, 9:15 (A.D. 412).
"For what else does the phrase 'being justified' signify than being made
righteous, -- by Him, of course, who justifies the ungodly man, that he may
become a godly one instead? For if we were to express a certain fact by saying,
'The men will be liberated,' the phrase would of course be understood as
asserting that the liberation would accrue to those who were men already; but
if we were to say, The men will be created, we should certainly not be
understood as asserting that the creation would happen to those who were
already in existence, but that they became men by the creation itself…In like
manner, we attach one meaning to the statement, 'God sanctifies His saints,'
and another to the words, 'Sanctified be Thy name; ' for in the former case we
suppose the words to mean that He makes those to be saints who were not saints
before, and in the latter, that the prayer would have that which is always holy
in itself be also regarded as holy by men, -- in a word, be feared with a
hallowed awe." Augustine, On the Spirit and the Letter, 26:45 (A.D. 412).
"For then it is true wisdom; for if it is human, it is vain. Yet not so of God,
as is that wherewith God is wise. For He is not wise by partaking of Himself,
as the mind is by partaking of God. But as we call it the righteousness of God,
not only when we speak of that by which He Himself is righteous, but also of
that which He gives to man when He justifies the ungodly, which latter
righteousness the apostle commending, says of some, that 'not knowing the
righteousness of God and going about to establish their own righteousness, they
are not subject to the righteousness of God;' so also it may be said of some,
that not knowing the wisdom of God and going about to establish their own
wisdom, they are not subject to the wisdom of God." Augustine, On the Trinity,
14:12,5 (A.D. 416).
"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.” Augustine,
On the Grace of Christ, 13:14 (A.D. 418).
"But then who are those gods, or where are they, of whom God is the true God?
Another Psalm saith, 'God hath stood in the synagogue of gods, but in the midst
He judgeth gods.' As yet we know not whether perchance any gods be congregated
in heaven, and in their congregation, for this is 'in the synagogue,' God hath
stood to judge. See in the same Psalm those to whom he saith, 'I have said, Ye
are gods, and children of the Highest all; but ye shall die like men, and fall
like one of the princes.' It is evident then, that He hath called men gods,
that are deified of His Grace, not born of His Substance. For He doth justify,
who is just through His own self, and not of another; and He doth deify who is
God through Himself, not by the partaking of another. But He that justifieth
doth Himself deify, in that by justifying He doth make sons of God. 'For He
hath given them power to become the sons of God.' If we have been made sons of
God, we have also been made gods: but this is the effect of Grace adopting, not
of nature generating. For the only Son of God, God, and one God with the
Father, Our Lord and Saviour Jesus Christ, was in the beginning the Word, and
the Word with God, the Word God. The rest that are made gods, are made by His
own Grace, are not born of His Substance, that they should be the same as He,
but that by favour they should come to Him, and be fellow-heirs with Christ.
For so great is the love in Him the Heir, that He hath willed to have
fellow-heirs. What covetous man would will this, to have fellow-heirs?" Augustine,
On the Psalms, 49/50:2 (A.D. 418).
"But in order that he might be taught whose that was, of which he had begun to
boast as if it were his own, he was admonished by the gradual desertion of
God's grace, and says: 'O Lord, in Thy good pleasure Thou didst add strength to
my beauty. Thou didst, however, turn away Thy face, and then I was troubled and
distressed.' Thus, it is necessary for a man that he should be not only
justified when unrighteous by the grace of God,--that is, be changed from
unholiness to righteousness,--when he is requited with good for his evil; but
that, even after he has become justified by faith, grace should accompany him
on his way, and he should lean upon it, lest he fall. On this account it is
written concerning the Church herself in the book of Canticles: 'Who is this
that cometh up in white raiment, leaning upon her kinsman?' Made white is she
who by herself alone could not be white. And by whom has she been made white
except by Him who says by the prophet, 'Though your sins be as purple, I will
make them white as snow'? At the time, then, that she was made white, she
deserved nothing good; but now that she is made white, she walketh well;--but
it is only by her continuing ever to lean upon Him by whom she was made white.
Wherefore, Jesus Himself, on whom she leans that was made white, said to His
disciples, 'Without me ye can do nothing.'" Augustine, On Grace and Free Will,
6:13 (A.D. 427).
"This then is the righteousness of God. As it is called, 'The Lord's salvation,'
not whereby the Lord is saved, but which He giveth to them whom He saveth; so
too the grace of God through Jesus Christ our Lord is called the righteousness
of God, not as that whereby the Lord is righteous, but whereby He justifieth
those whom of ungodly He maketh righteous. But some, as the Jews in former
times, both wish to be called Christians, and still ignorant of God's
righteousness, desire to establish their own, even in our own times, in the
times of open grace, the times of the full revelation of grace which before was
hidden; in the times of grace now manifested in the floor, which once lay hid
in the fleece…Wherefore we are forced exceedingly to bewail our brethren, who
strive not against hidden, but against open and manifested grace. There is
allowance for the Jews. What shall we say of Christians? Wherefore are ye
enemies to the grace of Christ? Why rely ye on yourselves? Why unthankful? For
why did Christ come? Was not nature here before? Was not nature here, which ye
only deceive by your excessive praise? Was not the Law here? But the Apostle
says, 'If righteousness come by the Law, then Christ is dead in vain.' What the
Apostle says of the Law, that say we of nature to these men. 'If righteousness
come by nature, then Christ is dead in vain.'" Augustine, Sermon 131:9, on John
6:53 (ante A.D. 431).
II. We are Justified by Grace Through Faith and
"Wherefore also the Lord promised to send the Comforter, who should join us to
God. For as a compacted lump of dough cannot be formed of dry wheat without
fluid matter, nor can a loaf possess unity, so, in like manner, neither could
we, being many, be made one in Christ Jesus without the water from heaven. And
as dry earth does not bring forth unless it receive moisture, in like manner we
also, being originally a dry tree, could never have brought forth fruit unto
life without the voluntary rain from above. For our bodies have received unity
among themselves by means of that layer which leads to incorruption; but our
souls, by means of the Spirit. Wherefore both are necessary, since both
contribute towards the life of God.” Irenaeus, Against Heresies, 3:17 (A.D.
"For God, never giving His sanction to the reprobation of good deeds, inasmuch
as they are His own (of which, being the author, He must necessarily be the
defender too), is in like manner the acceptor of them, and if the acceptor,
likewise the rewarder. Let, then, the ingratitude of men see to it, if it
attaches repentance even to good works; let their gratitude see to it too, if
the desire of earning it be the incentive to well-doing: earthly and mortal are
they each. For how small is your gain if you do good to a grateful man! or your
loss if to an ungrateful!" Tertullian, On Repentance, 2 (A.D. 204).
"A corrupt tree will never yield good fruit, unless the better nature be
grafted into it; nor will a good tree produce evil fruit, except by the same
process of cultivation. Stones also will become children of Abraham, if
educated in Abraham's faith; and a generation of vipers will bring forth the
fruits of penitence, if they reject the poison of their malignant nature. This
will be the power of the grace of God, more potent indeed than nature,
exercising its sway over the faculty that underlies itself within us--even the
freedom of our will." Tertullian, A Treatise on the Soul, 21 (A.D. 208).
"We add, also, and say, 'Thy will be done, as in heaven so in earth;' not that
God should do what He wills, but that we may be able to do what God wills. For
who resists God, that l He may not do what He wills? But since we are hindered
by the devil from obeying with our thought and deed God's will in all things,
we pray and ask that God's will may be done in us; and that it may be done in
us we have need of God's good will, that is, of His help and protection, since
no one is strong in his own strength, but he is safe by the grace and mercy of
God." Cyprian, On the Lord's Prayer, 14 (A.D. 252).
"He from the essence of the Father, nor is the Son again Son according to
essence, but in consequence of virtue, as we who are called sons by grace." Athanasius,
Defense of the Nicene Creed, 22 (A.D.351).
"For when you hear, Not of him that willeth, nor of him that runneth, but of
God that sheweth mercy, I counsel you to think the same. For since there are
some who are so proud of their successes that they attribute all to themselves
and nothing to Him that made them and gave them wisdom and supplied them with
good; such are taught by this word that even to wish well needs help from God;
or rather that even to choose what is right is divine and a gift of the mercy
of God. For it is necessary both that we should be our own masters and also
that our salvation should be of God. This is why He saith not of him that
willeth; that is, not of him that willeth only, nor of him that runneth only,
but also of God. That sheweth mercy. Next; since to will also is from God, he
has attributed the whole to God with reason. However much you may run, however
much you may wrestle, yet you need one to give the crown." Gregory of
Nazianzen, Oration 37:13 (A.D. 383).
"You see indeed, then, how the strength of the Lord is cooperative in human
endeavors, so that no one can build without the Lord, no one can preserve
without the Lord, no one can build without the Lord, no one can preserve
without the Lord, no one can undertake anything without the Lord." Ambrose,
Commentary on Luke, 2:84 (A.D. 389).
"All indeed depends on God, but not so that our free-will is hindered. 'If then
it depend on God,' (one says), 'why does He blame us?' On this account I said,
'so that our free-will is no hindered.' It depends then on us, and on Him For
we must first choose the good; and then He leads us to His own. He does not
anticipate our choice, lest our free-will should be outraged. But when we have
chosen, then great is the assistance he brings to us...For it is ours to choose
and to wish; but God's to complete and to bring to an end. Since therefore the
greater part is of Him, he says all is of Him, speaking according to the custom
of men. For so we ourselves also do. I mean for instance: we see a house well
built, and we say the whole is the Architect's [doing], and yet certainly it is
not all his, but the workmen's also, and the owner's, who supplies the
materials, and many others', but nevertheless since he contributed the greatest
share, we call the whole his. So then [it is] in this case also.” John
Chrysostom, Homily on Hebrews, 12:3 (A.D. 403).
"Now for the commission of sin we get no help from God; but we are not able to
do justly, and to fulfill the law of righteousness in every part thereof,
except we are helped by God. For as the bodily eye is not helped by the light
to turn away there from shut or averted, but is helped by it to see, and cannot
see at all unless it help it; so God, who is the light of the inner man, helps
our mental sight, in order that we may do some good, not according to our own,
but according to His righteousness." Augustine, On Forgiveness of Sins and
Baptism, II:5 (A.D. 411).
"'No man can come to me, except the Father who hath sent me draw him'! For He
does not say, 'except He lead him,' so that we can thus in any way understand
that his will precedes. For who is 'drawn,' if he was already willing? And yet
no man comes unless he is willing. Therefore he is drawn in wondrous ways to
will, by Him who knows how to work within the very hearts of men. Not that men
who are unwilling should believe, which cannot be, but that they should be made
willing from being unwilling." Augustine, Against Two Letters of the Pelagians,
I:19 (A.D. 420).
"Most bitter enemies of grace, you offer us examples of ungodly men who, you
say, 'through without faith, abound in virtues where there is, without the aid
of grace, only the good of nature even though shackled by superstitions.' Such
men, by the mere powers of their inborn liberty, often merciful, and modest,
and chaste, and sober. When you say this you have already removed what you
thought to attribute to the grace of God: namely, effectiveness of will ... If
it pleases you so much to praise the ungodly that you say they abound in true
virtues - as though you did not hear the Scripture saying: 'They that say to
the wicked man: You are just, shall be accursed by the people by the people,
and the tribes shall abhor them' - it were much better for you, who say they
abound in virtues, to confess that these are gifts of God in them." Augustine,
Against Julian, 4:3:16 (A.D.421).
"As strong as we could, we urged on them, as on your and our brothers, to
preserve in the Catholic faith, which neither denies free will whether for a
bad life or a good one, nor allows it so much effect that it can do anything
without the grace of God, whether to convert the soul from evil to good, or to
preserve and advance in good, or to attain eternal good, where there is no more
fear of falling away." Augustine, Epistle 215:4 (A.D. 423).
"[L]est the will itself should be deemed capable of doing any good thing
without the grace of God, after saying, 'His grace within me was not in vain,
but I have laboured more abundantly than they all,' he immediately added the
qualifying clause, 'Yet not I, but the grace of God which was with me.' In
other words, Not I alone, but the grace of God with me. And thus, neither was
it the grace of God alone, nor was it he himself alone, but it was the grace Of
God with him. For his call, however, from heaven and his conversion by that
great and most effectual call, God's grace was alone, because his merits,
though great, were yet evil." Augustine, On Grace and Free Will, 5:12 (A.D.
"'There is henceforth laid up for me,' he says, 'a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that day.' Now, to whom
should the righteous Judge award the crown, except to him on whom the merciful
Father had bestowed grace? And how could the crown be one 'of righteousness,'
unless the grace had preceded which 'justifieth the ungodly'?" Augustine, On
Grace and Free Will, 6:14 (A.D. 427).
"'I have fought,' says he, "the good fight; I have finished my course; I have
kept the faith.' Now, in the first place, these good works were nothing, unless
they had been preceded by good thoughts. Observe, therefore, what he says
concerning these very thoughts. His words, when writing to the Corinthians,
are: 'Not that we are sufficient of ourselves to think anything as of
ourselves; but our sufficiency is of God.'" Augustine, On Grace and Free Will,
"The first man had not that grace by which he should never will to be evil; but
assuredly he had that in which if he willed to abide he would never be evil,
and without which, moreover, he could not by free will be good, but which,
nevertheless, by free will he could forsake. God, therefore, did not will even
him to be without His grace, which He left in his free will; because free will
is sufficient for evil, but is too little s for good, unless it is aided by
Omnipotent Good. And if that man had not forsaken that assistance of his free
will, he would always have been good; but he forsook it, and he was forsaken.
Because such was the nature of the aid, that he could forsake it when he would,
and that he could continue in it if he would; but not such that it could be
brought about that he would." Augustine, On Grace and Free Will, 11:31 (A.D.
"And besides, this is the apostolic declaration, "No one saith, Lord Jesus, but
in the Holy Spirit: and who is it that calleth Him Lord Jesus but he that
loveth Him, if he so call Him in the way the apostle intended to be understood?
For many call Him so with their lips, but deny Him in their hearts and works;
just as He saith of such, 'For they profess that they know God, but in works
they deny Him.' If it is by works He is denied, it is doubtless also by works
that His name is truly invoked. 'No one,' therefore, 'saith, Lord Jesus,' in
mind, in word, in deed, with the heart, the lips, the labor of the bands,--no
one saith, Lord Jesus, but in the Holy Spirit." Augustine, On the Gospel of
John, 74:1 (A.D. 430).
"For just to keep any from supposing that the branch can bear at least some
little fruit of itself, after saying, 'the same bringeth forth much fruit,' His
next words are not, Without me ye can do but little, but 'ye can do nothing.'
Whether then it be little or much, without Him it is impracticable; for without
Him nothing can be done." Augustine, On the Gospel of John, 81:3 (A.D. 430).
"Without God there is no virtue, nor does a man obtain what is proper to
divinity unless he be enlivened by the Spirit of his Author. Since the Lord
said to His disciples, 'Without Me you are able to do nothing,' there is no
doubt that when a man does good works he has from God both the carrying out the
work and the beginning of his will to do so." Gregory the Great, Sermons, 38:3
(ante A.D. 461).
"We ought to understand that while God knows all things beforehand, yet He does
not predetermine all things. For He knows beforehand those things that are in
our power, but He does not predetermine them. For it is not His will that there
should be wickedness nor does He choose to compel virtue. So that
predetermination is the work of the divine command based on foreknowledge. But
on the other hand God predetermines those things which are not within our power
in accordance with His prescience. For already God in His prescience has
prejudged all things in accordance with His goodness and justice. Bear in mind,
too, that virtue is a gift from God implanted in our nature, and that He
Himself is the source and cause of all good, and without His co-operation and
help we cannot will or do any good thing, But we have it in our power either to
abide in virtue and follow God, Who calls us into ways of virtue, or to stray
from paths of virtue, which is to dwell in wickedness, and to follow the devil
who summons but cannot compel us. For wickedness is nothing else than the
withdrawal of goodness, just as darkness is nothing else than the withdrawal of
light While then we abide in the natural state we abide in virtue, but when we
deviate from the natural state, that is from virtue." John Damascene, Orthodox
Faith, 2:30 (A.D. 743).