Posted on 12/30/2012 12:01:24 PM PST by narses
At the risk of wading into a swamp here, let me say that Metmom makes a key point. It is the Holy Spirit that is essential to salvation. Indeed, it is the indwelling of that Spirit which makes us Christians. By definition, a Christian is someone in whom dwells God’s Holy Spirit. As Jesus told Nicodemus, you can’t begin to understand the Kingdom of God (that state of affairs where God’s will is perfectly done) unless you are born again. That is, God puts his law (Spirit) in our hearts as promised in Jeremiah 31.
The single overriding question about salvation then is this: How do I get me some o’ dat Holy Spirit? And Peter’s answer at Pentecost was: “Repent and be baptized.” In other words, shed your old ways and make a commitment. God is all powerful, yes. But his rules of engagement declare he opposes the proud and gives His grace to the humble. It is when we humble ourselves and open the door that he comes in.
It is the Holy Spirit then that starts to show us our sins, cleansing us as we continuously repent (daily if not hourly) for every sin, and motivating us to do right. And here’s the punch line: FAITH comes from OBEDIENCE. Jesus said “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you for ever” (Jn 14:14-16). Earlier he had said: “If you abide in my word (ie: keep his commandments), you are truly my disciples, and you will know the truth, and the truth shall set you free” (Jn 8:31-32). Faith comes from obedience, and it itself is a gift of God—not some intellectual or emotional achievement on our part. Obedience comes from the Holy Spirit. The Spirit comes to us through humble repentance and surrender.
The World sez: Convince me (ie, bring me to “faith” or “belief” in Jesus) and then (maybe) I’ll behave and repent. Jesus said the exact opposite: Repent, behave, and you’ll believe. Yes, Paul can say we’re “saved by faith.” But that’s just shorthand for saying we’ve repented and are behaving.
Sin destroys faith. It eats away at our relationship with God and, if left unchecked and un-repented, will harden our hearts. Eventually, scripture explains, the Holy Spirit is then no longer able to be heard in us and ceases to strive with us for perfection. This is the proverbial “unforgivable sin” of blasphemy against the Holy Spirit: Refusing to heed its remonstrances. It is unforgivable because, after a certain point, we don’t realize we’re sinning and don’t repent. Continued, willful sinning (really rebellion against God) is said to “grieve” the Holy Spirit, which, yes, can then depart from us. Hence, the repeated admonitions in the New Testament to persevere in faithfulness.
Unlike most of my fellow Protestants, I guess, I don’t believe in “eternal security.” We most certainly CAN lose our salvation and many have. Not because God is weak or careless with us, but because his rules of engagement dictate that we are and remain free to make our own decisions. Indeed, THAT is the human predicament: We HAVE to choose. I thus take strong issue with “five-point” Calvinism, which strikes me as a passel of heresies bundled up in a futile (and circular) effort to assure people that once “saved,” they are forever “in.” Just ain’t so. Likewise, however, ritual and religious formality is useless without true inner surrender. Even in the Old Testament, God was telling the Israelites to “circumcise your hearts.”
What IS it that God WANTS from us? Here’s a hint: it ain’t a lot of fawning and phony “love,” praise and empty worship. Nor is it the achievement of some pristine orthodoxy in our belief systems, or the kind of wishful thinking that passes for faith in most people. No. What He wants is RIGHT BEHAVIOR. OrthoPRAXY! Check out the parable of the two sons, Matt 21:28-32.
Do we ever measure up? No. As Isaiah noted, the best of our “good works” are viewed by God with all the contempt we would have for used menstrual rags. Thank God, Jesus is our righteousness. But we have to keep trying to do what is right in God’s eyes, because if we give up on that and revert to the ways of this world, our faith will surely wane and atrophy, as the Holy Spirit’s voice in us gets harder and harder to hear. Thus, as James said, faith without obedience (works) is (or will be ) dead.
Thanks for reading this far. Flame way if you want. But I do think this approach to the subject bridges much of the vast chasm seen in the endless debate about this stuff. ‘Splains a lot.
I can see a problem with her explanation already. Catholics do not believe in “justification” by faith alone. We believe in “salvation” by grace alone. Her assertion that Catholics do not believe in salvation by faith alone is confusing as is her contention that works are needed for salvation.
This is a good explanation of Justification and Sanctification in Catholic teaching.
http://www.saintaquinas.com/Justification_by_Grace.html
From the site I linked to in my previous post.
“Justification is a term that means the cleansing of sin in a person, and the communication by grace of “the righteousness of God through faith in Jesus Christ (Romans 3:22) “ through Baptism.
Christ has redeemed the whole world, but we must freely choose to cooperate in the redemption.
Justification includes the forgiveness of original and personal sin, restoration of the interior man and sanctification of the soul through grace. Thus justification and sanctification occur together and are not exclusive of each other.
Grace is a free gift of God that imputes divine life into the soul as well as the theological virtues of faith, hope and charity.
Sanctifying grace of the soul must normatively be received through the sacrament of Baptism. Through baptism, God adopts us as his sons and daughters. This is why Catholics baptize infants.
Jesus Christ alone can merit our initial justification and sanctification through his Passion and Resurrection.
Once grace is imputed in the soul, faith, hope and charity can merit the increase of justification and sanctification.
Faith without good works is dead faith (James 2:17).
The seven Sacraments of the Church increase grace and thus justification in the believer.”
More leeway is granted to the article on an “ecumenical” Religion Forum thread than to the reply posts.
This is very confusing to follow because the original blue text cannot be seen, is there anyway to edit your post so it is clear which text is from which author?
Post the "rules" for Ecumenical threads THREE times, then break your own rules on your own thread! LOL
**Flame way if you want.**
Sorry, but this is an Ecumenical thread — there is no baiting, no flaming, no antagonism.........just discussion. Hope you aren’t disappointed.
Thanks for the ping!
Scripture makes it abundantly clear that only by the shedding of blood is there atonement. Yet, this article states:
Here the writer begins by properly quoting James 2:14-26 as a Catholic argument against Sola Fide. But the belief by Catholics that faith alone cannot save a person goes well beyond this one passage, as we shall soon see in the following sections. But certainly our very intellect has good reason to question the idea of Sola Fide. For it leaves one to wonder that if this were true, what would happen to a man who lives in a remote part of the world and has never known about Jesus Christ? Let’s say he lives a good life, taking care of his family, his neighbors. He does not lie, steal or fornicate. Though he has not been educated about God he still lives in accordance with the Natural Law.
In essence, the Natural Law is the rule of conduct that is prescribed to us by God according to the very nature in which He created us – and all things. When God created man in His own image and likeness, He willed to ordain and direct them to an end. Like all the rest of creation, man is destined by God to this end, and receives from Him a direction towards this end. Thus, without realizing who God is, even the pagan unknowingly seeks the one God through natural reason. We also should note that Christ would send this pagan special grace to persevere in his search and guide his life in accordance with natural law. Will this righteous person go to hell instead of heaven because he had no faith? No. Rather, he most likely will attain heaven by the grace of God for the righteous life he has led.
The author is essentially saying that a person CAN be good enough to go to heaven and not even need faith in Christ, as if there is any amount of good works that can pay the penalty of our sins. James says that if one breaks even one commandment, he is guilty of it all. So how could anyone be saved without receiving the gift of God's grace through faith in Christ? The blood offerings of the Old Testament were as "coverings" for sin, an expiation for them which looked towards the coming of the Lamb of God, who would take away the sins of the world. By HIS blood being shed, there was propitiation for sins - the debt was paid in full (Jesus said, "It is finished.") God offers the gift of eternal life by His grace and we receive it by faith. All the good works and deeds we do are only as a result of the life-changing new birth after conversion - they do not merit heaven for us.
Another place where the author is seriously mistaken is in the assertion that no one believed in salvation by faith alone before the Reformation. This is easily proved wrong through the numerous verses in Scripture that say exactly that - the very words of Jesus and the Apostles - as well as many of the early church fathers, who understood that salvation came through grace and grace would no longer BE grace of works had to be added in order to be saved. Some of these included:
Mathetes to Diognetus: “He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange (substitution)! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Savior who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counselor, Healer, our Wisdom, Light, Honor, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.” Ante-Nicene Fathers: Volume I, Mathetes to Diognetus, Chapter 9.
Marius Victorinus (born c. 280, converted around 356): Every mystery which is enacted by our Lord Jesus Christ asks only for faith. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous. Epistle to the Galatians, 1.3.7. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 39.
Chrysostom (349-407): The patriarch Abraham himself before receiving circumcision had been declared righteous on the score of faith alone: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.” Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, 27.7 (Washington, D.C.: The Catholic University of America Press, 1990), p. 167.
Chrysostom (349-407): For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 7, vs. 27.
Chrysostom (349-407): “For a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light.” NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8, Rom. 4:1, 2.
Chrysostom (349-407): “And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows.” NPNF1: Vol. XIII, Commentary on Galatians, 3:8.
Chrysostom (349-407): “For they said that the one who does not keep the law is cursed, while he shows that the one who strives to keep it is cursed and the one who does not strive to keep it is blessed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed.” Homily on Galatians 3.9-10. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 40. 3:8.
Chrysostom (349-407): God’s mission was not to save people in order that they may remain barren or inert. For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent. Homily on Ephesians 4.2.9. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 134.
Ambrosiaster (fl. c. 366-384) commenting upon 1 Cor. 1:4b: “God has decreed that a person who believes in Christ can be saved without works. By faith alone he receives the forgiveness of sins.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VII: 1-2 Corinthians (Downers Grove: InterVarsity Press, 1999), p. 6.
Ambrosiaster (fl. c. 366-384), on Rom. 1:11: “For the mercy of God had been given for this reason, that they should cease from the works of the law, as I have often said, because God, taking pity on our weaknesses, decreed that the human race would be saved by faith alone, along with the natural law.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 23.
Ambrosiaster (fl. c. 366-384), on Rom. 2:12: “For if the law is given not for the righteous but for the unrighteous, whoever does not sin is a friend of the law. For him faith alone is the way by which he is made perfect. For others mere avoidance of evil will not gain them any advantage with God unless they also believe in God, so that they may be righteous on both counts. For the one righteousness is temporal; the other is eternal.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 65.
Ambrosiaster (fl. c. 366-384), on Rom. 3:24: “They are justified freely because they have not done anything nor given anything in return, but by faith alone they have been made holy by the gift of God.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 101.
Ambrosiaster (fl. c. 366-384), on Rom. 3:27: “Paul tells those who live under the law that they have no reason to boast basing themselves on the law and claiming to be of the race of Abraham, seeing that no one is justified before God except by faith.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 103.
Ambrosiaster (fl. c. 366-384), on Rom. 4:5: “How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God by faith alone.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 112.
Ambrosiaster (fl. c. 366-384), on Rom. 4:6, “‘righteousness apart from works’: Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God by faith alone.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 113.
Theodore of Mopsuestia (350-428), commenting on Rom. 3:28: “Paul did not say we hold because he was himself uncertain. He said it in order to counter those who concluded from this that anyone who wished to could be justified simply by willing faith. Note carefully that Paul does not say simply without the law, as if we could perform virtue by wanting to, nor do we the works of the law by force. We do them because we have been led to do them by Christ.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), pp. 104-105.
Oecumenius (6th century), on James 2:23: “Abraham is the image of someone who is justified by faith alone, since what he believed was credited to him as righteousness. But he is also approved because of his works, since he offered up his son Isaac on the altar. Of course he did not do this work by itself; in doing it, he remained firmly anchored in his faith, believing that through Isaac his seed would be multiplied until it was as numerous as the stars.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 33.
Jerome (347-420) on Romans 10:3: “God justifies by faith alone.” (Deus ex sola fide justificat). In Epistolam Ad Romanos, Caput X, v. 3, PL 30:692D.
Jerome (347-420): “He who with all his spirit has placed his faith in Christ, even if he die in sin, shall by his faith live forever.” Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer (Chicago, Illinois: The University of Chicago Press, 1984), p. 61.
Pope Boniface to Caesarius: “[Phil. 1:29]–it appears obvious that our faith in Christ, like all good things, comes to individuals from the gift of divine grace and not from the power of human nature. We rejoice that your brotherhood perceived this truth in accordance with catholic faith, when a council of some bishops of Gaul was held. As you have indicated, they decided unanimously that our faith in Christ is conferred on men by the intervention of divine grace. They added that there is absolutely nothing good in God’s eyes that anyone can wish, begin, do, or complete without the grace of God, for as our Savior said, “Without me you can do nothing” [John 15:5]. For it is both a certainty and an article of catholic faith that in all good things, the greatest of which is faith, divine mercy intervenes for us when we are not yet willing [to believe], so that we might become willing; it remains in us when we are willing [to believe]; and it follows us so that we remain in faith.” William E. Klingshirn, trans., Caesarius of Arles: Life, Testament, Letters, Letter 20 – Pope Boniface to Caesarius; 2 (Liverpool: University Press, 1994), p. 125.
Cyril of Alexandria (412-444): “Seeing then that the law condemned sinners and sometimes imposed the supreme penalty on those who disregarded it and was in no way merciful, how was the appointment of a truly compassionate and merciful high priest not necessary for those on earth; one who would abrogate the curse, check the legal process, and free the sinners with forgiving grace and commands based on gentleness? ‘I,’ says the text, ‘I am he who blots out your transgressions for my own sake, and I will not remember your sins’ (Is. 43:25). For we are justified by faith, not by works of the law, as Scripture says (Gal. 2:16). By faith in whom, then, are we justified? Is it not in him who suffered death according to the flesh for our sake? Is it not in one Lord Jesus Christ? Against Nestorius in Norman Russell, Cyril of Alexandria (London: Rutledge, 2000), p. 165.
Cyril of Alexandria (patriarch 412-444): “For truly the compassion from beside the Father is Christ, as he takes away the sins, dismisses the charges and justifies by faith, and recovers the lost and makes [them] stronger than death. For what is good and he does not give? Therefore the knowledge of God is better than sacrifice and holocausts, as it is brought to perfection in Christ. For by him and in him we have known the Father, and we have become rich in the justification by faith.” Commentary on Hosea. Alberto Ferreiro, ed., Ancient Christian Commentary on Scripture, New Testament XIV: The Twelve Prophets (Downers Grove: InterVarsity Press, 2003), p. 29.
Bede (673-735), on Paul and James: “Although the apostle Paul preached that we are justified by faith without works, those who understand by this that it does not matter whether they live evil lives or do wicked and terrible things, as long as they believe in Christ, because salvation is through faith, have made a great mistake. James here expounds how Paul’s words ought to be understood. This is why he uses the example of Abraham, whom Paul also used as an example of faith, to show that the patriarch also performed good works in the light of his faith. It is therefore wrong to interpret Paul in such a way as to suggest that it did not matter whether Abraham put his faith into practice or not. What Paul meant was that no one obtains the gift of justification on the basis of merits derived from works performed beforehand, because the gift of justification comes only from faith.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament XI: James, 1-2Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 31.
Hilary of Poitiers (c 315-67) on Matthew 20:7: “Wages cannot be considered as a gift, because they are due to work, but God has given free grace to all men by the justification of faith.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 230.
Basil of Caesarea (329-379): “Let him who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is (or has been) justified solely by faith in Christ. Chemnitz, Examination of the Council of Trent, Part 1, p. 505,
Ambrose (c. 339-97): “Thus I do not have the wherewithal to enable me to glory in my own works, I do not have the wherewithal to boast of myself, and so I will glory in Christ. I will not glory because I have been redeemed. I will not glory because I am free of sins, but because sins have been forgiven me. I will not glory because I am profitable or because anyone is profitable to me, but because Christ is an advocate in my behalf with the Father, because the blood of Christ has been poured out in my behalf.” FC, Vol. 65, Saint Ambrose, Seven Exegetical Works, Jacob and the Happy Life, Book 1, 6.21 (Washington, D.C.: The Catholic University of America Press, 1972), p. 133.
Ambrose (c. 339-97): “I have nothing, therefore, whereby I may glory in my works; I have nothing to boast of, and, therefore, I will glory in Christ. I will not glory because I am righteous, but because I am redeemed. I will not glory because I am free from sin, but because my sins are pardoned. I will not glory because I have done good to any one, or any one has done good to me, but because Christ is my advocate with the Father, and because Christ’s blood was shed for me.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 220.
Ambrose (c. 339-97): “Therefore let no one boast of his works, because no one can be justified by his works; but he who is just receives it as a gift, because he is justified by the washing of regeneration. It is faith, therefore, which delivers us by the blood of Christ, because blessed is he whose sins are forgiven, and to whom pardon is granted.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 220.
Augustine (354-430): “Having now to the best of my ability, and as I think sufficiently, replied to the reasonings of this author, if I be asked what is my own opinion in this matter, I answer, after carefully pondering the question, that in the Gospels and Epistles, and the entire collection of books for our instruction called the New Testament, I see that fasting is enjoined. But I do not discover any rule definitely laid down by the Lord or by the apostles as to days on which we ought or ought not to fast. And by this I am persuaded that exemption from fasting on the seventh day is more suitable, not indeed to obtain, but to foreshadow, that eternal rest in which the true Sabbath is realized, and which is obtained only by faith, and by that righteousness whereby the daughter of the King is all glorious within.” NPNF1: Vol. 1, Letter 36, 25.
Augustine (354-430): “Not so our father Abraham. This passage of scripture is meant to draw our attention to the difference. We confess that the holy patriarch was pleasing to God; this is what our faith affirms about him. So true is it that we can declare and be certain that he did have grounds for pride before God, and this is what the apostle tells us. It is quite certain, he says, and we know it for sure, that Abraham has grounds for pride before God. But if he had been justified by works, he would have had grounds for pride, but not before God. However, since we know he does have grounds for pride before God, it follows that he was not justified on the basis of works. So if Abraham was not justified by works, how was he justified?” The apostle goes on to tell us how: What does scripture say? (that is, about how Abraham was justified). Abraham believed God, and it was reckoned to him as righteousness (Rom. 4:3; Gen. 15:6). Abraham, then, was justified by faith. Paul and James do not contradict each other: good works follow justification 3. Now when you hear this statement, that justification comes not from works, but by faith, remember the abyss of which I spoke earlier. You see that Abraham was justified not by what he did, but by his faith: all right then, so I can do whatever I like, because even though I have no good works to show, but simply believe in God, that is reckoned to me as righteousness? Anyone who has said this and has decided on it as a policy has already fallen in and sunk; anyone who is still considering it and hesitating is in mortal danger. But God’s scripture, truly understood, not only safeguards an endangered person, but even hauls up a drowned one from the deep. My advice is, on the face of it, a contradiction of what the apostle says; what I have to say about Abraham is what we find in the letter of another apostle, who set out to correct people who had misunderstood Paul. James in his letter opposed those who would not act rightly but relied on faith alone; and so he reminded them of the good works of this same Abraham whose faith was commended by Paul. The two apostles are not contradicting each other. James dwells on an action performed by Abraham that we all know about: he offered his son to God as a sacrifice. That is a great work, but it proceeded from faith. I have nothing but praise for the superstructure of action, but I see the foundation of faith; I admire the good work as a fruit, but I recognize that it springs from the root of faith. If Abraham had done it without right faith it would have profited him nothing, however noble the work was. On the other hand, if Abraham had been so complacent in his faith that, on hearing God’s command to offer his son as a sacrificial victim, he had said to himself, “No, I won’t. But I believe that God will set me free, even if I ignore his orders,” his faith would have been a dead faith because it did not issue in right action, and it would have remained a barren, dried-up root that never produced fruit.” John E. Rotelle, O.S.A., ed., WSA, Part 3, Vol. 15, trans. Maria Boulding, O.S.B., Expositions of the Psalms 1-32, Exposition 2 of Psalm 31, 2-4 (Hyde Park: New City Press, 2000), pp. 364-365.
Augustine (354-430): “But what about the person who does no work (Rom 4:5)? Think here of some godless sinner, who has no good works to show. What of him or her? What if such a person comes to believe in God who justifies the impious? People like that are impious because they accomplish nothing good; they may seem to do good things, but their actions cannot truly be called good, because performed without faith. But when someone believes in him who justifies the impious, that faith is reckoned as justice to the believer, as David too declares that person blessed whom God has accepted and endowed with righteousness, independently of any righteous actions (Rom 4:5-6). What righteousness is this? The righteousness of faith, preceded by no good works, but with good works as its consequence.” John E. Rotelle, O.S.A., ed., WSA, Part 1, Vol. 11, trans. Maria Boulding, O.S.B., Expositions of the Psalms 1-32, Exposition 2 of Psalm 31, ¡±7 (Hyde Park: New City Press, 2000), p. 370.
Chrysostom (349-407): “For he makes a wide distinction between commandments and ordinances. He either then means faith, calling that an ordinance, (for by faith alone He saved us,) or he means precept, such as Christ gave, when He said, “But I say unto you, that ye are not to be angry at all.” (Matthew 5:22.) That is to say, If thou shalt believe that God raised Him from the dead, thou shalt be saved.’ (Romans 10:6-9.) And again, The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?’ or, who hath brought. Him again from the dead?’ Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines” NPNF1: Vol. XIII, Homilies on Ephesians, Homily 5, Ephesians 2:11,12.
Didymus the Blind (c. 313-398): “But how can some say that because the spirit which gives life to the body is more honorable than the body, therefore works are more honorable than faith? I have looked into this matter in some detail and shall try to explain my position on this. It is undoubtedly true that the spirit is nobler than the body, but this does not mean that works can be put before faith, because a person is saved by grace, not by works but by faith. There should be no doubt but that faith saves and then lives by doing its own works, so that the works which are added to salvation by faith are not those of the law but a different kind of thing altogether.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 34. See PG 39:1732, from his Commentary on James, 2:26b.
Andreas (c. 7th century): “Now someone might object to this and say: “Did Paul not use Abraham as an example of someone who was justified by faith, without works. And here James is using the very same Abraham as an example of someone who was justified not by faith alone, but also by works which confirm that faith?” How can we answer this? And how can Abraham be an example of faith without works, as well as of faith with works, at the same time? But the solution is ready to hand from the Scriptures. For the same Abraham is at different times an example of both kinds of faith. The first is prebaptismal faith, which does not require works but only confession and the word of salvation, by which those who believe in Christ are justified. The second is postbaptismal faith, which is combined with works. Understood in this way, the two apostles do not contradict one another, but one and the same Spirit is speaking through both of them.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 32. See J. A. Cramer, ed., Catena in Epistolas Catholicas (Oxford: Clarendon, 1840), 16, where he is commenting on James 2:21.
Fulgentius, bishop of Ruspe (c. 467-532) commenting on Eph. 2:8: “The blessed Paul argues that we are saved by faith, which he declares to be not from us but a gift from God. Thus there cannot possibly be true salvation where there is no true faith, and, since this faith is divinely enabled, it is without doubt bestowed by his free generosity. Where there is true belief through true faith, true salvation certainly accompanies it. Anyone who departs from true faith will not possess the grace of true salvation.” On the Incarnation, 1. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), pp. 133-134.
Ignatius of Antioch: “His cross, and his death, and his resurrection, and the faith which is through him, are my unpolluted muniments; and in these, through your prayers, I am willing to be justified (Epistle to Philadelphians).”
Athanasius: “It would, of course, have been unthinkable that God should go back upon His word [Genesis 2:17] and that humanity, having transgressed, should not die. it was unthinkable that God, the Father of Truth, should go back on His word regarding death [Genesis 2:17] in order to ensure our continued existence. He could not make Himself a liar. What, then, was God to do?. The Logos perceived that our perishing condition could not abolished except through death. Yet He Himself, as the Logos, being immortal and the Father’s Son, could not die. For this reason, therefore, He assumed a body capable of death, in order that this body, through belonging to the Logos Who is above all, might become a sufficient exchange in dying for all. His body, remaining imperishable through His indwelling, would thereafter put an end to perishing for all others as well, by the grace of the resurrection. By surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, He immediately abolished death for His human brothers by the offering of the equivalent. For naturally, since the Logos of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled by death all that was required.” On the Incarnation of the Logos, 6-7, 9.
Athanasius: “To provide against this also, He sends His own Son, and He becomes Son of Man, by taking created flesh; that, since all were under sentence of death, He, being other than them all, might Himself for all offer to death His own body; and that henceforth, as if all had died through Him, the word of that sentence might be accomplished (for all died in Christ), and all through Him might thereupon become free from sin and from the curse which came upon it, and might truly abide for ever, risen from the dead and clothed in immortality and incorruption.” Athanasius, Orations Against The Arians 2:69.
Clement of Rome: “We also, being called through God’s will in Christ Jesus, are not justified through ourselves, neither through our own wisdom or understanding, or piety, or works which we have done in holiness or heart, but through faith.” Epistle to the Corinthians.
Polycarp: “I know that through grace you are saved, not of works, but by the will of God, through Jesus Christ.” The Epistle of Philippians.
Hermas, “I have heard, sir, said I, from some teacher, that there is no other repentance except that which took place when we went down into the water and obtained the remission of our former sins. He said to me, You have heard rightly, for so it is.” The Shepherd 4:3:12.
Justin Martyr: “”Whoever are convinced and believe that what they are taught and told by us is the truth, and professes to be able to live accordingly, are instructed to pray and to beseech God in fasting for the remission of their former sins, while we pray and fast with them. Then they are led by us to a place where there is water, and they are reborn in the same kind of rebirth in which we ourselves were reborn: In the name of God, the Lord and Father of all, and of our Savior Jesus Christ, and of the Holy Spirit, they receive the washing of water. For Christ said, Unless you be reborn, you shall not enter the kingdom of heaven.” First Apology 61:1417.
Dialogue with Trypho: “No longer by the blood of goats and of sheep, or by the ashes of a heifer…are sins purged, but by faith, through the blood of Christ and his death, who died on this very account.”
Letter to Diognetus: “God gave his own Son the ransom for us…for what, save his righteousness, could cover our sins. In whom was it possible that we, transgressors and ungodly as we were, could be justified, save in the Son of God alone? …O unexpected benefit, that the transgression of many should be hidden in one righteous Person and that the righteousness of One should justify many transgressors.”
Irenaeus of Lyons: “Through the obedience of one man who first was born from the Virgin, many should be justified and receive salvation.” Adversus Haereses.
Irenaeus of Lyons: “For He came to save all through means of Himself all, I say, who through Him are born again to God infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be the first-born from the dead, that in all things He might have the pre-eminence, the Prince of life, existing before all, and going before all.” Against Heresies 2:22:4. (from http://www.apuritansmind.com/justification/the-early-church-and-justification-compiled-by-dr-c-matthew-mcmahon/)
It would be a huge mistake to characterize this dispute concerning the doctrine of justification by faith as a "new" thing or only an issue since the Reformation, in fact, the belief in the purpose of faith in the economy of God's grace is something that ALL believers knew all along. It is a belief that ALL Christians know within their hearts because the Holy Spirit leads them to it and illuminates that truth to them.
Thank you for your thoughtful comments. I DO take issue with your contention that the Holy Spirit "departs from us" if we grieve Him. We are told by the Holy Spirit inspired Scripture, "And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. . (Ephesians 4:30). Also, in Ephesians 1:13, "In whom you also trusted, after you heard the word of truth, the gospel of your salvation: in whom also after you believed, you were sealed with that Holy Spirit of promise". And again in 2 Corinthians 1:22, "In addition, he has put his seal [of ownership] on us and has given us the Spirit as his guarantee." There are other verses as well that tell us that the Holy Spirit is NOT taken from us once we are indwelt by Him and that happens when we are born again through faith in Christ, when we receive the gift of God's grace by faith. Though our sins can separate us from fellowship with God, and God does discipline us as a loving Father would with consequences, nothing can separate us from His love and He will never leave us or foresake us, never lose us or cast us out.
I would dearly love to believe that this difference is all just a matter of semantics and misunderstanding, but there is no denying that there is a vast chasm between saying we are saved by grace through faith in Christ and our works are evidence of that faith and saying we are saved by faith AND our works and without those works, faith is not enough to save us. As Paul reminds us about Abraham, "In the same way, Abraham "believed God, and it was credited to him as righteousness." (Galatians 3:6) and reiterated in Romans 4:3, "For the Scriptures tell us, "Abraham believed God, and God counted him as righteous because of his faith.".
I believe this point is crucial to being a Christian and, if we think somehow that our works are what merit heaven for us, we miss out not only on the joy the assurance of our salvation God desires that we have, but also the freedom to live a life pleasing to God done out of love for Him and gratitude for His unspeakable Gift rather than out of fear of hell. God loves us so much that He GAVE His only begotten Son, that whosoever believes in Him, will NOT perish, but HAVE everlasting life, that sounds to me like HE really wants us to trust in His promises and to love Him because He first loved us. God bless you!
Very good. When you abandon the Priesthood you abandon the Authority of God. Without it you cannot have ordinances and you hollow out the Gospel.
When David sinned, he pleaded in prayer (Psalm 51) saying, “Take not your Spirit from me.” Must have been a real possibility. Jesus, in the parable of the sower, talks of grain that is planted, germinates and grows for a time, then dies in the heat of the sun. Seems dangerous to assume that what He gives, He can’t reclaim.
Well, I certainly respect your opinion. My understanding of my salvation is that there is nothing I can do to earn it. The cost is way too high. Jesus paid it for me. However, if my actions (works) do not display a changed life - if I do not try to care for the orphans and widows and those less fortunate, if I do not care more for my fellow man than myself, then my faith is dead - it’s not real. I think scripture makes this very clear. However, I respect other points of view and will not call anyone “odd” for their opinions. This would not reflect Christ’s attitude if I did.
Just a note - that’s one thing I get so frustrated with in the Catholics - how quickly they sink to name-calling and just absolute sarcasm. Now, just the other day I received a very kind response from a Catholic and it was so refreshing that it made me think that not all were that way. I certainly hope not.
In this case, isn't the implication that the poster of the article isn't Christian clear to any casual reader? If so, isn't that exactly the sort of thing an Ecumenical thread is intended to disallow?
We actually are in complete agreement I agree that if actions are indicators of a changed life and if we do not care for our fellow man our faith is dead. This is the point I have been trying to make. I apologize if there has been confusion.
If you reread my post I think you will find that I did not call anyone odd. What I find odd is when people ( of any denomination) claim to know how another’s soul will be judged when they die.
Name calling is hardly Christ-like. I agree.
By “sun cookie” are you referring to the Eucharist?
If so that certainly is a disrespectful way to refer to a belief in the divine presence of Christ in unleavened bread that has been consecrated by a priest.
This is the most antagonistic post so far...but perhaps that is just my response to an attack on my faith.
Good catch! Glad you brought it up. The difference is that with the new covenant, God DOES put His Spirit within us and He stays there because he is the "earnest of our inheritance". It means He is the "down payment" until the time when we take possession of our eternal home in Heaven. Like Jesus said in John 14:16, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever". Even the Prophets of God in the Old Testament times had the experience of the Holy Spirit coming and going from them, but now the Holy Spirit is WITHIN us and He does not leave us.
God promises to Israel included this:
And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. (Ezekial 11:19,20)
And again in:
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. 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. (Ezekial 36:26,27)
The belief in a “divine presence” is a disbelief in the words of Yeshua.
The idea that there are any “priests” is also a disbelief in the Words of Yeshua.
The idea that the Lord’s Supper involved “unlevened bread” is at best a total misunderstanding of the circumstances and timing of the event. The Lord’s supper was not a passover seder, it was on a night of preparation for passover, which was the next evening, after Yeshua had been crucified, the effective sacrifice for all, and his blood poured out onto the mercy seat of the ark in the cavern below.
Faith has to be based on reality, not confusion.
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