2024-06-19T13:20:08-04:00

Photo Credit: [public domain / PxFuel]

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Anti-Catholic Reformed Protestant polemicist James Swan wrote the article, “When Catholic Apologists Pray for You” (5-30-07), directed towards yours truly. I will cite it in its entirety (his words in blue):

I’ll keep praying for you, as I do all my severe, hostile, critics.” [me!]

I’m curious how these prayers actually sound, and if any of this language is utilized:

Yeah, I think it’s good to follow Jesus’ advice:

Matthew 5:43-47 (RSV) “You have heard that it was said, `You shall love your neighbor and hate your enemy.’ [44] But I say to you, Love your enemies and pray for those who persecute you, [45] so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. [46] For if you love those who love you, what reward have you? Do not even the tax collectors do the same? [47] And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same?

Luke 6:27-28 “But I say to you that hear, Love your enemies, do good to those who hate you, [28] bless those who curse you, pray for those who abuse you.

Note how Swan — in very typical anti-Catholic fashion — implies that this was insincere on my part, and/or immediately hypocritical, so that it can be dismissed altogether.

“Jimbo”

“Anti-Catholic polemicist and pseudo-“apologist” James Swan”

“James ‘Dave Got The Citation Wrong Again!’ Swan”

“James ‘A…….g Botches Every Citation He Makes’ Swan”

Similarly, I wonder if these titles are used as well:

Steve “Whopper” Hays, David T. “I Could Care Less about Context”, King Dr. Eric “The Yellow” Svendsen, Frank “Federal Action If You Misrepresent Me” Turk, William “Historical Revisionist” Webster, Bishop King James White

Perhaps there is a particular saint being prayed to, one of whom enjoys such creative language.

What horrific language from me, huh? This is simply tweaking, playful, harmless, Rush Limbaugh-type stuff. I was, of course, reacting in all these cases to truly vitriolic, extreme, slanderous, malicious (fringe group) anti-Catholic insults sent my way, or the Catholic Church’s way, such as that we’re not Christians; our Church supposedly denies the gospel, teaches Pelagian works-salvation, that we are unregenerate pagans and idolaters, spiritual ignoramuses, that “Rome” is the antichrist, Whore of Babylon; stuff like that. There is no one-to-one comparison whatsoever.

My epithets or insults are not nearly as harsh as those of Jesus, Paul, and the prophets. Jesus called Herod “that fox” and the Pharisees a “brood of vipers” and “whitewashed tombs.” He even called them “fools”: after saying in another place that this usage might lead one to hellfire (obviously, then, it’s not an absolute prohibition). Elijah taunted the prophets of Baal on Mt. Carmel (who were soon to be executed), asking them if their “god” was off relieving himself; Jesus used the sarcastic “log in the eye” word-picture; St. Paul wrote that he wished false teachers would “castrate” themselves (Gal 5:12).
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Now let’s review just a few representative examples (out of many hundreds) of what these guys have called me:
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James Swan [link]

As far as I know, he’s a guy in Michigan sitting in his attic with a computer. (4-26-07)

….the one who craves attention. (12-22-07)

It’s all about the glory of DA. . . . . . . a guy who simply claims to be an apologist. (4-14-09)
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This is a big difference between DA and I. I’ve never been bored. I actually have a job, . . . On the other hand, I think DA considers sitting up in his attic tapping away on a computer all day an actual job. Oh that’s right, he’s a professional Catholic apologist. . . . Wife comes in: Hi honey how was work today? Husband: today I spent all day posting inane blog comments and compiling a list of someone else’s blog posts about me. Wife: That’s great dear… how much did you get paid for doing it? Husband: well, um, err, um… (7-17-09)
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I think it’s quite possible you have serious psychological issues. . . . your cyber-behavior strikes me (and probably others) as very bizarre. If you get yourself checked out, and my suspicions prove accurate, and you get the help you need, be it medication or therapy, and we see a change in your cyber behavior, I’ll seriously consider never mentioning you, and begin trying to strike your name from this blog. Perhaps then we could actually have a civil dialogue. If indeed this happens, I don’t want to be known as a guy who picked on a person struggling with deep psychological issues. . . . (8-24-09; this is the guy, remember, who complains frequently about folks using “psychohistory” to analyze Martin Luther)
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[P]erhaps it is time we back of from Dave Armstrong a bit. I know you probably think I’m being sarcastic, but actually, I’m not. / . . . There’s just something not right with Mr. Armstrong. I think he needs some help. (8-26-09)
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If anything is “comically surreal” it’s the effort you put in to your research. (12-21-09)
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I’m sure you would very much appreciate it if I didn’t look up the quotes you mishandle and put them back in their proper context. . . . I’ll keep looking up your “research.” You’ve put forth enough bogus “research” to keep me busy for a long time, if I so choose.. . . Those who care about truth will benefit from contexts and will find your “work” substandard. . . . I don’t take you seriously as a “professional” apologist, . . . (2-26-10)
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Great example of your psychosis. (2-26-10; retracted on 4-18-10 with apology)
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That you won’t answer simple questions about context really does make one question your honesty. (2-27-10)
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Yes indeed, I do find your shenanigans quite odd behavior. However, as I’ve stated repeatedly while I think you’re wacky, other people take you seriously. . . . I explained earlier your eratic [sic] behavior, particularly on my blog, lead me to question whether or not you needed help. (2-27-10)
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I’m not against Mr. Armstrong’s book[s] simply because they are self-published. I’m against the ones I have because they’re simply awful. I’ve reviewed parts of a few of them, and the material is horrendous. (4-13-10)
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Steve Hays [link]
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“hypersensitive, paranoid, an ego-maniac, narcissistic, with a martyr and persecution complex, . . . a self-obsessive individual . . . Not only is Dave an idolater, but a self-idolater. He has sculpted an idol in his own, precious image. A singular, autobiographical personality cult” (7-16-09); “you’re a hack who pretends to be a professional apologist . . . you don’t do any real research” (1-28-10); “you need to have your psychiatrist up the dosage . . . You have an evil character. . . . I’m supposed to be taken in by your bipolar tactics?” (1-29-10); “. . . a schizophrenic guy like Armstrong . . . emotionally unhinged, . . . Armstrong’s instability” (4-18-10).
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I used to think that Dave Armstrong was just a jerk. Not deeply evil. Just a jerk. . . . He isn’t just a narcissistic little jerk. He’s actually evil. It’s not something we can spoof or satirize anymore. He’s crossed a line of no return. (4-13-09)
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You have to wonder what Armstrong would do with himself in heaven. I don’t think heaven is big enough for God Almighty and David Armstrong. If Armstrong ever gets to heaven, he’ll have to evict the Lord to make room for himself. Dave is his very own religion. Both subject and object. He carries around a mental icon of his adorable self-image. Lights imaginary candles to his self-image. Burns imaginary incense to his self-image. This overweening self-importance isn’t limited to Armstrong. In my observation, it’s fairly characteristic of Catholic converts who become pop apologists. . . . What is it about Catholic converts like Armstrong which selects for this particular mindset? (“The Cult of St. Dave”, 7-16-09)
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[Y]ou play the innocent victim when someone exposes your chicanery. . . . you’re a hack who pretends to be a professional apologist . . . you don’t do any real research. . . . Dave is a stalwart enemy of the faith. He’s no better than Richard Dawkins or Christopher Hitchens. Just like the militant atheist, his MO is to destroy faith in God’s word to make room for his alternative. (1-28-10)
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Both Paul Hoffer and Dave Armstrong are bad men who imagine they are good men. (12-7-11)
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James White [link]
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Roman Catholic apologists like Dave Armstrong, who lack any meaningful ability to engage the text in a serious manner, have no compunctions about grabbing anything to use as a bludgeon against the truth. (3-27-04)

DA lacks the ability to engage the text of the Scriptures in a meaningful fashion, and 2) DA will use anything to attack the truth. . . . As to the first, I simply direct anyone to the “exegesis” presented in A Biblical Defense of Catholicism, his 2001 publication. The book is a monument to how to ignore context, avoid grammar, shred syntax, and insert the traditions of Rome willy-nilly into any passage you cite. . . . DA thinks himself a modern Socrates, yet, his writing takes wild leaps from topic to topic, inserts endless (and often gratuitous) irrelevant material that serves only to cover the shallow nature of what is being said, and in the end requires one to possess the skill of nailing jello to a wall to be able to respond to it for its utter lack of substance. (3-28-04)

When do, where do you draw the line? I mean, it would be so much easier to just ignore all these people, but the problem is, we’re one of those few folks that actually gets out there and we get our hands dirty. We actually take on these, these individuals, and show where the argumentation’s bad, and you’re gonna end up with dirt on your hands, and on your face, when you wallow with some of these folks, and we try to figure out where the line is. This guy [sigh], sadly, there are people who write recommendations of his stuff! I mean, you got Scott Hahn, all these folks, which amazes me. Uh, because you [laughter] look at some of his books, and it’s just like “wow! there’s just no substance here.” It’s just rattle rattle rattle rattle, and quote John Henry Cardinal Newman and that’s the end of the subject. And there’s no meaningful argumentation going on at all. (webcast of 4-20-04)

As I said a few weeks ago, since there is no substance to the man’s methodology or study, but no end to his time to tap away at a keyboard, what do you do when he starts in with his irrational diatribes? Hopefully the clear demonstration of his incapacity to engage in meaningful exegesis (indeed, even to know what the term means) will help some who have been impacted by his sheer volume of verbosity. (4-23-04)

Mr. Armstrong has provided a reading list on his blog. In essence, this means that instead of blaming ignorance for his very shallow misrepresentations of non-Catholic theology and exegesis, we must now assert knowing deception. (12-31-04)

Honestly, how utterly pathetic can someone become? It was bad enough that his work was shown to be consistently shallow, and worse that his attempts to respond were shrill and panic-filled (leading to his melt down and his unwillingness to even attempt further defense), . . . But it truly amazes me that someone who utterly lacks the tools to do the work he claims to do with such expertise continues to be dragged along by the rest of his compatriots. Just another example of “as long as it is in the service of Mother Church, it is all good.” What a contrast: we seek to be consistent in honor of the truth, . . . (4-5-05)

Now, moonbat is an interesting phrase. It is generally used to describe the wacko left, but it strikes me as being particularly descriptive of wackos in general, unhinged folks who have no self-control and are utterly controlled by their angry emotions. Most religions have their moonbats. Rome surely does. Off the top of my head, we can list . . . Dave “the Stalker” Armstrong . . . (5-4-07)

Steve Ray and Dave Armstrong, . . . those Roman Catholic apologists who really are not serious about truth but do what they do for less-than-noble reasons, . . . (7-31-08)

The little yip yip yip yip yip dog? That’s Dave Armstrong, because he never does anything original on his own. He always borrows from somebody else. . . . . . . try doing it truthfully. (webcast, 7-31-08)

Serious readers in the field realize that while Dave may stumble over a thoughtful argument once in a while, it is always to be found somewhere else. He simply does not produce original argumentation of any kind, . . . (1-6-10)

Dave Armstrong is not a serious or thoughtful or reflective or studied Roman apologist or writer. Period. (Twitter, 5-17-12)

Dave Armstrong has never had a fresh insight on a theological and doctrinal topic. Period. (Twitter, 5-18-12)

Eric Svendsen [link]

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. . . strategy of deceit that he [yours truly] uses all the time . . . (1-11-05)
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[T]he “nature” of his apology was insincerity . . . That’s the “strategy of deceit” that Paul refers to in Ephesians 4. (1-13-05)
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He has no problem with lying, so long as he thinks he can pin that same charge on someone else; that way he doesn’t “appear” to be lying. What a sad spectacle. (1-14-05)
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. . . DA’s strategy of deceit, . . . (1-14-05)
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What’s my “lack of charity” got to do with DA’s lack of honesty? Nothing. . . . that’s just what DA does best–he deceives, and he usually accomplishes that by focusing on half-truths (that’s the “strategy of deceit” that marks the heretic). (1-15-05)
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“Turretinfan” [link]
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. . . of course, most of what appears on the web site is not even pretext at Biblical apologetics, just inflammatory material . . . (10-18-07)
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I have no desire to debate whether Roman Catholicism is Christian with someone who is not fully Roman Catholic . . . Obviously, for now, the debate is on hold, pending Dave’s decision about whether to follow Roman Catholic dogma or not label himself Roman Catholic. (10-27-07)
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Dave . . . is a self-appointed e-poligist [sic] and largely self-published author. (10-29-07)
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Your dishonesty stopped surprising me when you pretended that I refused to debate you. (8-21-09, 8:22 AM)
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You are as kind as you are wise or honest. (8-21-09, 1:10 PM)
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I’ve recently commented on your lack of integrity. It seems this is going to be an ongoing trend for you. (8-21-09, 5:56 PM)
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Many folks would be ashamed to have the reports of their dishonesty recalled, but you seem to wear the judgment of godly men like Dr. [Eric] Svendsen and Pastor [David T.] King as a badge of honor. You actually seem proud to have been judged dishonest by them. I’m glad to be in their company in concluding from my personal observations to the same effect: that your agenda is more important to you than the truth. (8-21-09, 7:29 PM)
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Photo Credit: [public domain / PxFuel]

Summary: Anti-Catholic Protestant polemicist James Swan sez that my mild epithets are the worst ever. In fact, his and his anti-Catholic cronies’ slanders sent my way are infinitely worse.

2024-06-17T18:45:43-04:00

Photo credit: Martin Luther: 31 December 1525 (age 42), by Lucas Cranach the Elder [public domain / Wikimedia Commons]
 

James Swan Misses the Forest for the Trees / Calvin & Melanchthon Embarrassed & Scandalized by Protestant Sectarianism 

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Swan’s words will be in blue, Luther’s in green, Calvin’s in brown, and Melanchthon’s in purple.

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Anti-Catholic Reformed Protestant James Swan wrote an article entitled, “The Evils of Private Interpretation: ‘There are almost as many sects and beliefs as there are heads’ “ (Boors All, 2-25-06). As usual, his goal is to show that Catholic apologists and other writers are incompetent, even dishonest stooges and buffoons: incapable of identifying the proper identification of a source. And accordingly, he says, “I’d like to demonstrate again the failure of Roman Catholic apologetics.”

My goal, however, is to go much deeper and analyze the import and significance of Luther’s statement. What are its implications? What does it suggest? Swan doesn’t touch any of that with a ten-foot pole. What’s quite obvious to one and all is that Luther despised and had contempt for this state of affairs. Swan wrote:

This is one of those quotes put forth by Roman Catholics attempting to substantiate Luther’s opinion of the failure of Protestant Biblical interpretation, as well as the need for the infallible authority of the Roman Catholic Church. 

To this extent, I agree with Swan. As far as I know (having read quite a bit of Luther), he never denounced his own so-called “Reformation” or took any blame at all for bringing about a state of affairs in which “as many sects as heads” was even possible or thinkable, let alone actual. He didn’t blame private judgment or sola Scriptura, or the schismatic mentality, etc. Maybe something will turn up. But I think if it had, it would have been known by now and used in Catholic critiques of Luther and his ideas: which in the past were generally far more critical than they are now, and much more than my own point of view.

The strategy goes like this: use the above quote and then put forth something like- “…see, even Luther realized how much of a failure sola scriptura was.” . . . 

they are misusing Luther to prove the alleged superiority of their church.

Well, in order to succeed in demonstrating that, it seems to me that the person would have to find Luther expressly making the specific point about sola Scriptura. I’ve never seen it. It’s perfectly legitimate and plausible, however, for Catholics to note that the change in the rule of faith — whatever Luther thought — indeed had a direct impact on the ludicrous proliferation of sects, which is directly contradictory to the biblical idea of one Church and no denominations. St. Paul was even more critical of sectarianism and division than Luther was.

Swan then goes on to note that several Catholics, including apologist Steve Ray, cited these words but provided no primary documentation. Yeah; ideally, they should have. Again, I agree. Swan noted that it was cited in the 1917 book, The Facts About Luther, by Patrick O’Hare: a book I used to cite, when I had few Catholic sources about Luther in the early 90s, but stopped, after determining that it was too “anti-Luther” and sloppy. But O’Hare does provide a primary source and some context:
“This one,” he says, “will not hear of Baptism, and that one denies the sacrament, another puts a world between this and the last day: some teach that Christ is not God, some say this, some say that: there are as many sects and creeds as there are heads. No yokel is so rude but when he has dreams and fancies, he thinks himself inspired by the Holy Ghost and must be a prophet.” (De Wette III, 61) [p. 214]
There is nothing whatsoever wrong with this. The primary source is there. He didn’t provide the name of the specific work (Letter to the Christians of Antwerp, from early 1525), which is unfortunate, but he gives the readers something to verify the words that Luther wrote: of that there can be no doubt. And they mean something. The 55-volume Luther’s Works (which I have in hardcover in my living room) chose not to include this letter in its three volumes of Luther’s letters (the year 1525 is in volume 49). Some twenty or so new volumes are planned; perhaps the editors will see fit to include it in those.
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Wilhelm Martin Leberecht de Wette (1780-1849) was a German theologian and biblical scholar, who compiled five volumes of Luther’s writings (Berlin: 1825-1828). They are now available online (in Latin and German): see volumes one / two / three / four / five. One can go to the Google book page for volume 3, type in the word “Antwerpen” in the “Search Inside” box and see that word in the name of the letter on page 60, and the year 1525. The words from the famous citation appear on page 61. The letter is in German. The PDF of the entire book can also be searched. The letter in question can be seen on page 60 (actually “79” in the pagination on top). I ran the German title, An die Christen zu Antwerpen through Google Translate and it came out as To the Christians of Antwerp. So this is definitely the letter, and one can see a photocopy of the original book online. I kept translating the material on page 61 (first two paragraphs and part of the third) and this is what I got:
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For a long time under the papal regime we have suffered many cruel seductions from the scoundrels or the wicked spirits, which we believed and held to be human souls who had died and were supposed to be walking around in the flesh. This belief has now been brought to light and revealed by the grace of God through the Gospel, so that we know that they are not human souls, but pure evil devils who have deceived the people with false answers and have established much idolatry throughout the world.
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But now that the wretched devil sees that his blustering and thumping no longer counts, he attacks something new and begins to rage in his members, that is, in the godless, and thunders out all sorts of wild, dark beliefs and teachings. One does not want to be baptized, another denies the sacrament; another sees a world between this and the last day; some teach that Christ is not God; some say this, some that, and there are almost as many sects and beliefs as there are heads; his nonsense is now so gross that if he dreams or thinks of something, then the Holy Spirit must have inspired him and wants to be a prophet.
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I must tell you an example here, because I have a lot to do with such ghosts. There is no one who claims to be more learned than Luther, who said, “They would all become nemesis of me; and if God would that they were what they think they are, and I were nothing.”
The Introduction on page 60 (presumably by De Wette) reads:
A fanatic from the Netherlands had come to Wittenberg, and had made his opinions known to Luther: this letter is directed against this and other fanaticisms. Luther wrote this letter in Latin, as Walch’s preface to the Xth Th. p. 90 claims, but Opsopoeus No. 15. gives it only in a Latin version (f. Beefenmeyer Litterargeſsch. d. Br. L. p. 58.) and so it can be found in Aurif. II. 281. Viteb. VII. 503. It was published in German under the title: A letter from D. Martini Luther to the Christians in Antorf. Wittenberg 1525. 4. S. Rotermund p. 43. It can also be found in German in the German edition Wittenb. II. 60. Jen. III. 109. Altenb. III. 101. Leipz. XIX. 345. Watch X. 1782. We deliver it in German after the first printing.

Is that enough primary documentation for Swan? If not, there is nowhere else to go. He commented under a related post on 11-28-07:

I would gladly welcome someone scrutinizing the text. In fact, I wouldn’t mind having some good translation work on this, even if it meant I was wrong on the conclusions I drew from the text. . . . 

I can actually provide the German text for this quote, now that I actually have a reference (recall not one Catholic apologist I’ve ever come across has given any sort of helpful documentation for the quote…but they use the quote gleefully). . . . 

I may be a bit paranoid due to all those in the RC’s in the past I’m used to dealing with.

His own article puts the lie to this (his claim in the second paragraph above). He himself cited the Catholic Encyclopedia (ironically and humorously without including the title of the article), which gave the title of the letter and the primary source from De Wette. That was in 1912. O’Hare also gave the primary source in 1916. Now we can access that in Google Books and translate it with Google Translate (which I did). It’ll all kosher and legit. Much ado about nothing, as usual.

One can readily see that O’Hare (or whoever else he may have gotten it from, in English) accurately translated it. The Catholic Encyclopedia article was written by Sydney Smith in 1912 under the title, “Union of Christendom.” Smith made, in my opinion, exactly the argument that should be set forth (one I have made myself, many times), without claiming that Luther agreed with it. He stated:

What was special and novel in Luther and his colleagues was that they erected the principle of an appeal to the Bible not only into an exclusive standard of sound doctrines, but even into one which the individual could always apply for himself without dependence on the authoritative interpretations of any Church whatever. Luther himself and his fellow-reformers did not even understand their new rule of faith in the Rationalistic sense that the individual inquirer can, by applying the recognized principles of exegesis, be sure of extracting from the Scripture text the intended meaning of its Divine author. Their idea was that the earnest Protestant who goes direct to the Bible for his beliefs is brought into immediate contact with the Holy Spirit, and can take the ideas that his reading conveys to him personally as the direct teaching of the Spirit to himself. But, however much the Reformers might thus formulate their principle, they could not in practice avoid resorting to the principles of exegesis, applied well or ill, according to each man’s capacity, for the discovery of the sense ascribed to the Holy Spirit. Thus their new doctrinal standard lapsed even in their own days, though they perceived it not, and still more in later days, into the more intelligible but less pietistic method of Rationalism.

Now, if the Bible were drawn up, as it is not, in the form of a clear, simple, systematic, and comprehensive statement of doctrine and rule of conduct, it might not, perhaps, seem antecedently impossible that God should have wished this to be the way by which his people should attain to the knowledge of the true religion. Still, even then the validity of the method would need to be tested by the character of the results, and only if these exhibited a profound and far-reaching agreement among those who followed it would it be safe to conclude that it was the method God had really sanctioned. This, however, was far from the experience of the Reformers. Luther had strangely assumed that those who followed him into revolt would use their right of private judgment only to affirm their entire agreement with his own opinions, for which he claimed the sanction of an inspiration received from God that equaled him with the Prophets of old [which he did indeed virtually claim, as I have documented to a tee]. But he was soon to learn that his followers attached as high a value to their own interpretations of the Bible as he did to his, and were quite prepared to act upon their own conclusions instead of upon his. The result was that as early as the beginning of 1525 — only eight years after he first propounded his heresies — we find him acknowledging, in his “Letter to the Christians of Antwerp” (de Wette, III, 61), that “there are as many sects and creeds in Germany as heads. . . .”

This is exactly my own opinion. Swan did, at least, cite a good chunk of the above, for which I give him credit. Luther’s big problem in this regard, per the “theory” above, was his extreme naivete: thinking that everything would be fine and dandy in his new system and never being able to conceptualize the quite arguable connection between it and the proliferation of sects.

It’s real simple in the final analysis: others applied Luther’s new rule of faith (sola Scriptura, private judgment, and a distorted individualistic supremacy of conscience) and went their own way, differing from Luther, just as he had with the Catholic Church. Any astute observer could have easily predicted what happened. Erasmus and More and Eck could see what was coming, in their disputes with Luther. But Luther couldn’t (or wouldn’t, one might opine).

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Much better, I think, was the perspective of John Calvin, in addressing the problem of the wildly multiplying denominations, in a letter to Luther’s successor Philip Melanchthon, dated 28 November 1552. At least he is clearly embarrassed by it, implying that he thought the principles of Protestantism were in some way and to some extent responsible (otherwise, why the discomfort?).  He stated:
For you see how the eyes of many are turned upon us, so that the wicked take occasion from our dissensions to speak evil, and the weak are only perplexed by our unintelligible disputations. Nor in truth, is it of little importance to prevent the suspicion of any difference having arisen between us from being handed down in any way to posterity; for it is worse than absurd that parties should be found disagreeing on the very principles, after we have been compelled to make our departure from the world.  . . .
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And surely it is indicative of a marvellous and monstrous insensibility, that we so readily set at nought that sacred unanimity, by which we ought to be bringing back into the world the angels of heaven. Meanwhile, Satan is busy scattering here and there the seeds of discord, and our folly is made to supply much material. At length he has discovered fans of his own, for fanning into a flame the fires of discord. (Selected Works of John Calvin: Tracts and Letters: Letters, Part 2, 1545-1553, vol. 5 of 7; edited by Jules Bonnet, translated by David Constable; Grand Rapids, Michigan: Baker Book House [Protestant publisher], 1983, 454 pages; reproduction of Letters of John Calvin, vol. 2 (Philadelphia: Presbyterian Board of Publication, 1858; the letter in question is numbered as CCCV [305] and is found on pp. 375-381; the portion above is from pp. 376-377).
Whereas Luther made it clear that the other sects were completely separate from him, and fanatical, Calvin was more honest and open to criticism, and included himself in the scandal of denominationalism:
the eyes of many are turned upon us, so that the wicked take occasion from our dissensions . . . our unintelligible disputations. . . . difference having arisen between us . . . after we have been compelled to make our departure from the world . . . we so readily set at nought that sacred unanimity . . . our folly . . . 
Melanchthon, too, was severely distressed over internal Protestant divisions and strife, as I have documented not just once, but twice. Protestant historian Philip Schaff referenced this:
The controversies among the Protestants in the sixteenth century roused all the religious and political passions and cast a gloom over the bright picture of the Reformation. Melanchthon declared [c. Dec. 1552?] that with tears as abundant as the waters of the river Elbe he could not express his grief over the distractions of Christendom and the “fury of theologians.”  (History of the Christian Church, vol. 6, p. 46)
Writing to Cranmer on April Fools’ Day, 1548, Melanchthon expressed statements of embarrassment (?) quite similar to Calvin’s word above:

I do not, however, desire in this letter to do anything more than express my grief, which is so great, that it could not be exhausted, though I were to shed a flood of tears as large as our Elbe or your Thames.

You see what a multitude of explanations have been elaborated in former times, and are elaborated at this day; because a simple and sincere [appeal to] antiquity is neglected. 

. . . no ambiguities should be left to posterity, as an apple of discord.

Melanchthon makes several dramatic, agonized remarks along these lines:
This most miserable anarchy causes me such anguish that I would gladly leave this life . . . 
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If only I could revive the jurisdiction of the bishops! For I see what sort of Church we shall have if the ecclesiastical constitution is destroyed.
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I am unable to suggest anything that could heal this anarchy (letter to Hardenburg, c. 1558).
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Something wasn’t going as planned (it seems obvious). He didn’t specifically place the blame on anything, but he was greatly troubled, to the point of many tears. Why? The devil again? Protestants and their leaders bore no blame at all? Human beings find it hard to admit any wrong, as we all know.
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The causes and the solutions are what is at issue between Protestants and Catholics. Luther and Calvin and Melanchthon apparently never figured out that it was their foundational principles which set the wheels of this sad process inexorably and inevitably in motion. The weakness, I submit, is in the foundation, not the superstructure of denominationalism gone wild. Calvin and Melanchthon were embarrassed — as well they should have been — at the “absurd” (as Calvin put it) nature of such strong disagreements occurring, and the “miserable anarchy.”
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To their credit, they felt this tension, expressed it in private letters, and wished that it could be resolved before “posterity” got wind of it. They understood the scandalous, indefensible scandal of sectarianism and denominationalism in a way that few Protestants today do (after 500 years of rationalizing and pretending that it is a good, healthy thing).
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But Calvin and Melanchthon didn’t understand or know how to properly solve the problem of relativism and Protestant “epistemology”. That’s my take, and it seems obvious to me. They were referring to the public and history’s reaction to the dissensions. They “got it.” The founders of the Protestant system (including Luther) thought that Protestant divisions were scandalous. This has been a problem since Day One: Luther at Worms in 1521. Private judgment and sola Scriptura inevitably produce such doctrinal relativism and ecclesiological confusion.
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The Catholic, on the other hand, believes that there is one Church instituted by Christ (of which Protestants are imperfectly a part, by virtue of baptism and common beliefs), which the Holy Spirit will prevent from falling into dogmatic error. We have the faith that God can and does do such a thing. Protestants don’t believe in such a thing as an indefectible Church that God ordained, free from error. The Catholic view is not only a far more plausible scenario, but also far more a biblical one, and spectacularly borne out by the facts of history.
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If the Catholic Church were merely human, as so many seem to think, it would have long since evolved into something else, or disappeared. But it doesn’t do either thing. It’s the Protestant denominations that continually evolve into theological liberalism and that adopt immoral teachings, according to the zeitgeist. Witness, for example, the recent abominable caving of the United Methodists on homosexuality. John Wesley (I published a collection of his quotations with a Wesleyan publisher) is surely turning over in his grave. The liberal Protestant denominations have also long since caved on abortion, too: calling evil good. No other institution in world history is even remotely like the Catholic Church. Protestantism survives only to the extent that its life comes from the doctrines it inherited from us.
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In my opinion, Calvin, in the letter above to Melanchthon, and the sensitive Melanchthon, in his various despairing utterances, are rightly and admirably aghast with regard to a situation (division) which is equally alarming to us Catholics. In this instance they agree with us and candidly, honestly admit the strong contradiction between sectarianism and the Bible. But like Luther, they don’t see that the discord resulted from fallacious first principles, just recently conceived by their illustrious predecessor.
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Their anarchical and semi-Donatist principles set the wheels in motion that made rampant sectarianism historically inevitable. I’m sure they didn’t think that; nor was it their intent, but I hold all of them responsible for extreme naivete and irresponsibility in not anticipating what their principle of sola Scriptura would inexorably lead to.
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They thought everyone would simply agree with them and that there would be this spontaneous, marvelous unity out under the “yoke of Rome.” Their novel views brought about what we see, despite whatever good intentions they had (which I readily grant them). But of course, they couldn’t even agree with each other.
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It’s not with glee that I critique what I feel are flawed principles, while simultaneously acknowledging — as I always have — the great good which is also present in Protestantism and its members. The very fact that I have a high regard personally for many, many Protestants, makes me think that I can persuade them of some of the serious difficulties in their system, as perceived by a friendly “outsider.”
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I appreciate anyone who takes the time to respond to anything I’ve written. (2-18-06; my emphasis; and this is at the bottom of an article dealing with mostly my arguments; he calls me a “guy”; per his usual juvenile methodology)
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Really? How does this expressed appreciation harmonize with Swan’s refusal to reply to any critique I have made for about fourteen years now? If he appreciated even my critiques (notwithstanding his innumerable insults sent my way: including that I am supposedly psychotic and off my rocker), wouldn’t it follow that he would interact with what I offer? “Say one thing, do another”? Meanwhile, I continue to critique his articles (see his section on my Anti-Catholicism web page), because doing so is, I think, helpful for the purpose of understanding how to effectively confront the errors of Protestantism (and especially of the tiny fringe anti-Catholic faction). I refute falsehoods and bad arguments, so that my readers can get some suggestions as to how to reply to similar objections that they encounter. This is the utility of dialogue. It’s a great teaching tool.
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Practical Matters: Perhaps some of my 4,600+ free online articles (the most comprehensive “one-stop” Catholic apologetics site) or fifty-five books have helped you (by God’s grace) to decide to become Catholic or to return to the Church, or better understand some doctrines and why we believe them.

Or you may believe my work is worthy to support for the purpose of apologetics and evangelism in general. If so, please seriously consider a much-needed financial contribution. I’m always in need of more funds: especially monthly support. “The laborer is worthy of his wages” (1 Tim 5:18, NKJV). 1 December 2021 was my 20th anniversary as a full-time Catholic apologist, and February 2022 marked the 25th anniversary of my blog.

PayPal donations are the easiest: just send to my email address: [email protected]. Here’s also a second page to get to PayPal. You’ll see the term “Catholic Used Book Service”, which is my old side-business. To learn about the different methods of contributing (including Zelle), see my page: About Catholic Apologist Dave Armstrong / Donation InformationThanks a million from the bottom of my heart!
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Photo credit: Martin Luther: 31 December 1525 (age 42), by Lucas Cranach the Elder [public domain / Wikimedia Commons]

Summary: Anti-Catholic Protestant polemicist James Swan falsely claimed that Catholics never documented this famous quotation, and as usual he ignored its troubling implications.

2024-06-13T16:28:40-04:00

Please, Someone, Tell James Swan and Get Him Up to Speed

Photo credit: [Flickr / CC BY-NC-SA 2.0 license]

“Please Hit ‘Subscribe’”! If you have received benefit from this or any of my other 4,600+ articles, please follow this blog by signing up (with your email address) on the sidebar to the right (you may have to scroll down a bit), above where there is an icon bar, “Sign Me Up!”: to receive notice when I post a new blog article. This is the equivalent of subscribing to a YouTube channel. Please also consider following me on Twitter / X and purchasing one or more of my 55 books. All of this helps me get more exposure, and (however little!) more income for my full-time apologetics work. Thanks so much and happy reading!

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Anti-Catholic Reformed Protestant James Swan wrote an article entitled,Did John Calvin Believe Faith is a Gift Given From God?(12-21-05), with second and third installments. He was replying to non-Calvinist Protestants Norman Geisler and Gordon Olson and another person following them. Swan correctly answered in the affirmative, and proved it from Calvin’s own writings. He wrote:

These authors hold that modern-day Calvinists who hold faith is a gift of God are “extreme Calvinists”, because not even John Calvin believed this.

Calvinists cannot be said to be “extreme” for holding that faith is the gift of God. 

In his third article, Swan observed:

Calvin . . . clearly held faith was a supernatural gift given by God to spiritually dead sinners. Sinners do not have the ability, according to Calvin, to muster up enough of their own faith to accept an offer of salvation without God first doing something supernatural to their spiritual inability to believe.

What I find interesting about this, is that such teaching is Catholic dogmatic, magisterial teaching, too, and had been for at least a thousand years before Calvin. It’s not exclusively Calvinist at all. It’s simply one of many areas where Calvin continued Catholic teaching (whether he himself knew this or not) Swan is, in all likelihood, unaware of this, since he routinely insinuates that Catholics are Pelagians.

Like many thousands of Protestants, he has only the dimmest understanding of our soteriology, and so must unwillingly — in ignorance — caricature it or (deliberately?) distort it. So for instance, in the middle of this series, chronologically, he flat-out asserts in another article the lie that Catholics are Pelagians, or believers in works-salvation, and deniers of salvation by grace alone:

[T]he second group is “Theologians of Glory.” . . . the second group is comprised of Roman Catholic apologists. . . . I do not believe that the Roman Catholic Church preaches the Gospel . . . 

The Theology of the Cross is a theology of “foolishness.” It denies man’s wisdom and works; it rests totally upon Christ’s work. Indeed, it really does sound silly to think that salvation is found only through faith alone. All the worlds’ religions “reason” that God can only be appeased by some “work” on our part. But a Theologian of the Cross finds it is only in God’s action where we find salvation.

The Theology of Glory is founded on man’s wisdom and works. It is a worldview that seems “sensible and right” by worldly standards. Glory theologians have to understand by the use of reason, and they have to “do” by their own moral energy to be right with God.

The truth of the matter, contra Swan, is that the Catholic Church believes that initial faith and justification originates from God, not man:

Canon 5. If anyone says, that just as the increase [of faith] so also the beginning of faith and the very desire of credulity, by which we believe in Him who justifies the impious, and (by which) we arrive at the regeneration of holy baptism (is) not through the gift of grace, that is, through the inspiration of the Holy Spirit reforming our will from infidelity to faith, from impiety to piety, but is naturally in us, he is proved (to be) antagonistic to the doctrine of the Apostles, since blessed Paul says : We trust, that he who begins a good work in us, will perfect it unto the day of Christ Jesus [Phil. 1:6]; and the following: It was given to you for Christ not only that you may believe in Him, but also, that you may suffer tor Him [Phil. 1:29]; and: By grace you are made safe through faith, and this not of yourselves; for it is the gift of God [Eph. 2:8]. For those who say that faith, by which we believe in God, is natural, declare that all those who are alien to the Church of Christ are in a measure faithful [cf. St. Augustine]. (Second Council of Orange, begin on July 3, 529; in Denzinger #178 or #375 in the most recent numbering system)

Likewise, St. Thomas Aquinas, over 700 years later, reiterated this and taught initial justification by faith through grace:

. . . if we suppose, as indeed it is a truth of faith, that the beginning of faith is in us from God, the first act must flow from grace; and thus it cannot be meritorious of the first grace. Therefore man is justified by faith, not as though man, by believing, were to merit justification, but that, he believes, whilst he is being justified; inasmuch as a movement of faith is required for the justification of the ungodly . . . (Summa Theologica 1-2, q. 114, a. 5, ad 1)

. . . a movement of free-will is required for the justification of the ungodly, inasmuch as man’s mind is moved by God. Now God moves man’s soul by turning it to Himself according to Ps. 84:7 (Septuagint): “Thou wilt turn us, O God, and bring us to life.” Hence for the justification of the ungodly a movement of the mind is required, by which it is turned to God. Now the first turning to God is by faith, according to Heb. 11:6: “He that cometh to God must believe that He is.” Hence a movement of faith is required for the justification of the ungodly. (ST 1-2, q. 113, a. 4c)

The Council of Trent in the 16th century also concurred:

Chapter VI on Justification: Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised,-and this especially, that God justifies the impious by His grace, through the redemption that is in Christ Jesus . . . 

Chapter VIII on Justification: . . . none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace.

Canon III on Justification: If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

I have written in the past many times about how the Catholic belief concerning initial justification is virtually identical to Protestant justification by faith alone:

Initial Justification & “Faith Alone”: Harmonious? [5-3-04]

Grace Alone: Perfectly Acceptable Catholic Teaching [2-3-09]

Monergism in Initial Justification is Catholic Doctrine [1-7-10]

Catholics & Justification by Faith Alone: Is There a Sense in Which Catholics Can Accept “Faith Alone” and/or Imputed Justification (with Proper Biblical Qualifications)? [9-28-10]

Salvation: By Grace Alone, Not Faith Alone or Works [2013]

Grace Alone: Biblical & Catholic Teaching [12-1-15]

Luther’s “Tower” Justification Idea & Catholicism: + Early Catholic Church & St. Thomas Aquinas on Grace Alone (Contra Pelagianism) & Justification [5-28-24]

See also: Trent Doesn’t Utterly Exclude Imputation (Kenneth Howell) [July 1996].

We are in thorough (and joyful) agreement on this. Would that so many undereducated and sometimes willfully ignorant and bigoted Protestants (especially the fringe group of anti-Catholics) would understand this. But the misrepresentations and false accusations about Catholic soteriology (theology of salvation) have been continuous for over 500 years and, sadly, they won’t ever end short of the Second Coming.

We differ, of course, on the notion of justification by faith alone, which is a different issue, having to do with the believer’s response to God’s grace after his or her regeneration and initial justification. See:

Final Judgment & Works (Not Faith): 50 Passages [2-10-08]

Justification: Not by Faith Alone, & Ongoing (Romans 4, James 2, and Abraham’s Multiple Justifications) [10-15-11]

Final Judgment Always Has to Do with Works and Never with “Faith Alone” [9-5-14]

Jesus vs. “Faith Alone” (Rich Young Ruler) [10-12-15]

“Catholic Justification” in James & Romans [11-18-15]

Philippians 2:12 & “Work[ing] Out” One’s Salvation [1-26-16]

“Faith Alone”?: Quick & Decisive Biblical Refutation [1-8-19]

Jesus: Faith + Works (Not Faith Alone) Leads to Salvation [8-1-19]

Defense of Bible Passages vs. Eternal Security & Faith Alone (vs. Jason Engwer) [8-12-20]

Justification: A Catholic Perspective (vs. Francisco Tourinho) [6-22-22]

Reply to Francisco Tourinho on Justification: Round 2 (Pt. 1) [+ Part 2] [+ Part 3] [7-19-22; a debate to be made into a book in Portugese]

Abraham: Justified Twice by Works & Once by Faith [8-30-23]

Sola Fide (Faith Alone) Nonexistent Before the Protestant Revolt in 1517 (Geisler & McGrath) [Catholic365, 10-31-23]

We must understand and rejoice in the areas where we agree, and respectfully dialogue concerning those where we continue to have honest and sincere disagreements.

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Practical Matters: Perhaps some of my 4,600+ free online articles (the most comprehensive “one-stop” Catholic apologetics site) or fifty-five books have helped you (by God’s grace) to decide to become Catholic or to return to the Church, or better understand some doctrines and why we believe them.

Or you may believe my work is worthy to support for the purpose of apologetics and evangelism in general. If so, please seriously consider a much-needed financial contribution. I’m always in need of more funds: especially monthly support. “The laborer is worthy of his wages” (1 Tim 5:18, NKJV). 1 December 2021 was my 20th anniversary as a full-time Catholic apologist, and February 2022 marked the 25th anniversary of my blog.

PayPal donations are the easiest: just send to my email address: [email protected]. Here’s also a second page to get to PayPal. You’ll see the term “Catholic Used Book Service”, which is my old side-business. To learn about the different methods of contributing (including Zelle), see my page: About Catholic Apologist Dave Armstrong / Donation InformationThanks a million from the bottom of my heart!
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Photo credit: [Flickr / CC BY-NC-SA 2.0 license]

Summary: Anti-Catholic Protestant polemicist James Swan argued that it was exclusively Calvinist to believe that faith is a gift of God’s grace. I prove that this is also a Catholic dogma.

2024-05-31T17:30:35-04:00

“Please Hit ‘Subscribe’”! If you have received benefit from this or any of my other 4,600+ articles, please follow this blog by signing up (with your email address) on the sidebar to the right (you may have to scroll down a bit), above where there is an icon bar, “Sign Me Up!”: to receive notice when I post a new blog article. This is the equivalent of subscribing to a YouTube channel. Please also consider following me on Twitter / X and purchasing one or more of my 55 books. All of this helps me get more exposure, and (however little!) more income for my full-time apologetics work. Thanks so much and happy reading!

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Johann Eck (1486-1543) was a German Catholic theologian, who was arguably one of Martin Luther’s two most important and formidable debate opponents, along with Erasmus (I’ve compiled several of his devastating replies to Luther as well). He was ordained as a priest in 1508 and in 1510 was installed as a professor of theology at the University of Ingolstadt in Bavaria: which lasted for thirty years. He mastered both Greek and Hebrew and had a prodigious memory, boundless energy, and very considerable debating skills. He famously engaged Luther for eighteen days in the Leipzig Disputation of July 1519.

Eck’s argumentation might be said to be one of the quintessential examples of the Catholic theological and polemical response to the Protestant Revolt up to the opening of  the Council of Trent in 1545. This is one of many excerpts from his best-known and principal volume, Enchiridion of Commonplaces Against Luther and Other Enemies of the Church. It first appeared in 1529 and eventually went through 91 editions. I will be using a later edition from 1541 (translated by Ford Lewis Battles, Grand Rapids, Michigan: Baker Book House, 1979; now in the public domain).

Eck’s words will be in black; my interjections in blue, and citations from Luther and other famous Protestants in green. I use RSV for scriptural citations.

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Proposition 1: That faith does not suffice without works, and works are something meritorious for eternal life, [from divine foreordination] and God’s accepting grace.

[“The Lord had regard for Abel and his gifts; for Cain and his gifts. He had no regard . . . And the Lord said to Cain: … If you do well, shall you not receive? But if ill, shall not your sins forthwith be present at the door?” [Gen 4:4-5, 7].]

The Lord said to Abraham: “I shall be your exceedingly great reward” [Gen 15:1].

“Behold, his reward is with him” [Is 40:10].

“There is a reward for your work, says the Lord” [Jer 31:16].

“Sow for yourselves in justice” [Hos 10:12]

“The wicked makes an unsteady work, but to him who sows justice there is a faithful reward” [Prov 11:18]. “Glorious is the fruit of good works” [Wisd 3:15]. “The just shall live for evermore; and their reward is with the Lord” [Wisd 5:16]. “God will render to the just the reward of their labors” [Wisd 10:17]. “You who fear the Lord, believe him, and your reward shall not be made void” [Ecclus 2:8]. “Whatever your hand is able to do, do it earnestly” [Ecclus 9:10].

“Mercy makes a place for every man, according to the merit of his works. . .” [Ecclus 16:15].

“I shall keep myself from my iniquity. And the Lord will reward me according to my justice” [Ps 18:24f]. [Ps 18:24: “Therefore the LORD has recompensed me according to my righteousness, according to the cleanness of my hands in his sight.”] . . .

“The Lord will render to you for your work, and you will receive a full reward of the Lord God of Israel, to whom you have come. . [Ruth 2:12].

“Be comforted and let not your hands be weakened,” that is, works, “for there shall be a reward for your work” [2 Chr 15:7].

“He who reaps receives wages, and gathers fruit unto life everlasting, that both he who sows, and he who reaps, may rejoice together” [Jn 4:36].

“Be glad and rejoice, for your reward is very great in heaven” [Mt 5:12]. And again:

“Be glad in that day and rejoice; for behold, your reward is great in heaven” [Lk 6:23]. If reward, therefore, and merit, to whom is reward owed? For these terms are to be interchangeably used in a relative sense, where one cannot be understood without the other.

“Take heed that you do not do your justice before men, to be seen by them. Otherwise you shall not have a reward with your Father, who is in heaven. Therefore when you do. . .” etc. [Mt 6 : If]. 

“Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven” [Mt 7:21].

“Whoever shall give to drink to one of these little ones a cup of cold water, he shall not lose his reward” [Mt 10:42].

“Call the laborers and pay them their hire” [Mt 20:8], and previously: “I will give you what shall be just” [Mt 20:4].

“If you wish to enter into life, keep the commandments” [Mt 19:17]. “I hungered and you gave me something to eat” etc. [Mt 25:35].

“Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world” [Mt 25:34].

“And they who have done good things, shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment” [Jn 5:29].

“You are my friends, if you do the things that I command you” [Jn 15:14].

“God will render to every man according to his works” [Rom 2:6].

“Glory and honor … to everyone who does …” [Rom 2:10].

“For not the hearers of the law are just before God, but the doers of the law shall be justified” [Rom 2:13].

“Every man shall receive his own reward, according to his own labor” [1 Cor 3:8].

“We must all be manifested before the judgment-seat of our Lord Jesus Christ, that each one may receive the proper things of the body, according as he has done, whether it be good or evil” [2 Cor 5:10].

“For if I do this thing willingly, I have a reward . . . .” [1 Cor 9:17].

“… Abounding always in the work of the Lord, knowing that your labor is not in vain in the Lord” [1 Cor 15:58].

“That which is at present momentary and light of our tribulation, works for us above measure exceedingly an eternal weight of glory” [2 Cor 4:17],

“What things a man shall sow, those also shall he reap” [Gal 6:8].

“Whatever you do, do it from the heart, as to the Lord and not to men, knowing that you shall receive of the Lord the reward of inheritance” [Col 3:23f].

“That you may walk worthy of God, in all things pleasing, being fruitful in every good work” [Col 1:10].

“To me, to live is Christ, and to die is gain” [Phil 1:21]. If gain, therefore merit.

“With fear and trembling work out your salvation” [Phil 2:12].

“God is not unjust, that he should forget your work, and the love which you have shown in his name, you who have ministered to the saints” [Heb 6:10].

“And do not forget doing good and sharing, for by such sacrifices God’s favor is obtained” [Heb 13:16].

“Look to yourselves, that you lose not the things which you have accomplished, but that you may receive a full reward.” [2 Jn v. 8]

“Little children, let no man deceive you. He who does justice is just, even as he is just” [1 Jn 3:7].

Note here: works good of their own kind are acceptable to God and deserving of eternal life. This is to be understood concerning living works, that is, those that proceed from the beginning of a spiritual life, which is grace and love. Righteous men, being alive, do such works out of faith working through love [Gal 5:6]. But it is otherwise concerning dead works (because they do not proceed from grace and love) however good they may be of their own nature, such do the impious do, namely, fornicators, adulterers, and such like, works not of grace. (This contradiction according to the Apostle’s statement he implies to fall under merit.) “But if by grace, it is not now by works: otherwise grace is no mere grace” [Rom 11:6]. . . . 

[S]inners ought to be advised that without delay they carry out whatsoever their hand can do; they are not to turn aside or draw back from good works . . . and especially that they exercise works of piety . . . toward the true Catholic poor, according to the principle: “Give to the merciful and do not support the sinner; benefit the humble and give not to the impious” [Ecclus 12:5f]. Daniel so advised Nebuchadnezzar, saying: “Therefore, 0 King, let my counsel be acceptable to you, and redeem your sins with alms, and your iniquities with works of mercy to the poor . . .” [Dan 4:24] [should be 4:27: “Therefore, O king, let my counsel be acceptable to you; break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your tranquillity.”] . . . 

Proposition 4: Faith is a work.

“What shall we do, that we may work the works of God? Jesus answered: This is the work of God, that you believe in him whom he has sent” [Jn 6:28f]. And again: “If you are the children of Abraham, do the works of Abraham” [Jn 8:39], but the chief work of Abraham was faith: “Abraham believed God, and it was reputed to him as justice” [Gen 15:6]. Note that faith is reckoned among works.

Proposition 5: It is not enough to believe.

“Going, therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching (not only to believe, but also) to observe all things whatsoever I have commanded you” [Mt 28:19f].

It was not sufficient for the blind man that he spread clay upon his eyes, but he had to go to the bathing pool of Siloe [Jn 9:6].

“Therefore, let us work good to all men, especially to those of the household of the faith” [Gal 6:10].

“I have fought a good fight, I have finished my race, I have kept the faith. As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me on that day” [2 Tim 4:7f].

“For unto you it is given for Christ, not only to believe in him, but also to suffer for him” [Phil 1:29]. . . .

[Objection] “The just man lives by faith” [Rom 1:17]: therefore not by works.

[Reply] What Augustine says is an undisputed fact: this heresy (it is not new, but very ancient) has arisen from Paul’s words badly understood. We admit that the just man lives by faith, because faith is the foundation of the spiritual edifice, for it is the substance of things hoped for. But what the heretic assumes from faith itself, lacerates and falsifies the text, because nowhere does it say that the just man lives by faith alone.

[Objection] “He who believes in the Son of God is not condemned” [1 Jn 5:10].

[Reply] To believe in God with the use of Scripture, includes cleaving to God through love, according to Augustine [In I Jn. Tr. 10]. The younger theologians call this “formed faith.” It is clear from St. Paul: “In Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith that works by love” [Gal 5:6]. Note: Paul does not say any faith whatsoever suffices, but that faith which works by love.

[Objection] “Abraham believed God, and it was reputed to him as righteousness” [Gen 15:6]

[Reply] St. James answers: “Was not Abraham our father justified by works, offering up Isaac his son upon the altar? Do you see that faith cooperated with his works; and by works faith was made perfect? [James 2:21f]. Further on: “Do you see that by works a man is justified; and not by faith only?” [James 2:24].

[see also my papers:

Justification: Not by Faith Alone, & Ongoing (Romans 4, James 2, and Abraham’s Multiple Justifications) [10-15-11]

Abraham: Justified Twice by Works & Once by Faith [8-30-23]

Abraham and Ongoing Justification by Faith and Works [National Catholic Register, 9-19-23]

Abraham’s Multiple Justifications by Works & Faith: Quick Summary of Biblical Proofs [Facebook, 10-4-23]

Abraham’s Justification By Faith & Works (vs. Jordan Cooper) + Catholic Exegesis Regarding St. Paul’s Specific Meaning of “Works” in Romans 4 [3-1-24] ]

[Objection] “He who hears my words and believes him who sent me, has eternal life” [Jn 5:24].

[Reply] Christ said: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven” [Mt 5:16]. And St. Peter in his canonical epistle urges the faithful in these words: “Having your conversation good among the Gentiles: that whereas they speak against you as evildoers, they may, by the good works, which they shall behold in you, glorify God. . .” etc. [1 Pt 2:12].

[Objection] Love is the fruit of faith. Therefore faith alone suffices.

[Reply] He assumes this falsely, because love is a fruit of the Spirit, not of faith, and similarly faith is a fruit of the Spirit. Paul says: “But the fruit of the Spirit is, love, joy, peace, patience” etc., “faith, modesty” [Gal 5:22f]. “If I should have all faith, so that I could remove mountains, but have not love, I am nothing” [1 Cor 13:2]. Through this Augustine, On the Trinity, 15:18, proves that faith does not necessarily have love attached to it.

[“. . . faith working through love” (Gal 5:6) might be thought to imply at the very least an equal importance of love and faith (rather than love originating from faith), if not love’s superiority, as do several other passages: “So faith, hope, love abide, these three; but the greatest of these is love” (1 Cor 13:13); “your work of faith and labor of love” (1 Thess 1:3); “your faith and love” (1 Thess 3:6); “put on the breastplate of faith and love” (1 Thess 5:8); “the faith and love that are in Christ Jesus” (1 Tim 1:14; cf. 2 Tim 1:13); “your love and faith” (Rev 2:19).]

[Objection] “We are all become as one unclean, and all our justices as the rag of a menstruous woman” [Is 64:6].

[Reply] Jerome answers: the prophet is speaking of the comparison of the righteousness of the law, and of the righteousness of the Gospel, for compared with the Gospel, legal purity is uncleanness. Augustine says [On the Perfection of Righteousness]: “our righteousness compared with divine righteousness is not righteousness, just as Christ says: ‘No one is good but God alone’ [Lk 18:19], because our goodness, compared to God, is not goodness.”

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Photo credit: Christ and the Rich Young Ruler (1889), by Heinrich Hofmann (1824-1911) [public domain / Wikimedia Commons]

Summary: One of a series of posts documenting the Catholic apologetics efforts of Johann Eck (1486-1543) against various Protestants. This entry addresses good works.

2024-05-09T21:14:17-04:00

Including St. Athanasius’ Rule of Faith & the Indefectibility of the OT “Proto-Church”

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The debate was entitled, “Is the Bible the Only Infallible Rule of Faith?” and it occurred on July 23, 1996. White described it as “The single most lively and revealing debate on Sola Scriptura yet. . . . in Fullerton, CA, in front of a large, highly partisan (RC) audience . . . proves clearly that the Roman Catholic believes in Sola ecclesia, (the Church Alone).” Listen to the debate on White’s blog or on YouTube.

I will be responding to one of White’s typically arrogant, boorish, and obnoxious post mortem analyses of his own debate: “An Open Letter to Tim Staples” (11-19-96). Bishop / “Dr.” [???] White — by the way — has always made a big deal of his debate opponents not (in some cases) publishing their debates with him (since he thinks this suggests a lack of confidence of having prevailed). So, for example, he wrote:

I have seen my opponents use many tactics to cover over poor performances in debates. . . . But never before have we seen such complete and utter admission of defeat than we are seeing from St. Joseph Communications regarding the July debate with Tim Staples on Papal Infallibility in Fullerton, California . . . amazingly, we have learned that Saint Joseph’s is still not selling the audio tapes of the debate, and that more than two months after the encounter.  We have been making the tapes available since the week after the debate.  We made it available as soon as we possibly could. (“Saint Joseph Communications Admits Defeat“)

I debated James White by means of typewritten letters in March-May 1995. The complete transcript of that has been on my website from its beginning, in February 1997. It has never been posted on his website. I would guess that’s because he split, leaving my last 36-page (single-spaced) reply completely unanswered. So his performance certainly left a lot to be desired, by virtue of that fact alone — if nothing else.

Also, the transcript of our only “live” (chat) debate — on the Blessed Virgin Mary —, from 29 December 2000, has been posted on my site ever since it occurred, and has never appeared on his. He left that one early, too (citing technical problems). I added footnotes to it (which he highly objected to, for some unknown reason). Then I later analyzed his relentless techniques of sophistry in the exchange. Both also appear in my book, Debating James White: Shocking Failures of the “Undefeatable” Anti-Catholic Champion (Nov. 2013, 395 pages; read the introduction): which, of course, White has utterly ignored, too (what a shock!) for now over ten years.

White’s words will be in blue.

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11/19/96

TO: Tim Staples, St. Joseph Catholic Radio

FROM: James White, Alpha and Omega Ministries

RE: The Debate in Review: An Open Letter to Tim Staples

. . . I was much less excited, however, by a number of things that detracted a good bit from the debate, at least from a professional viewpoint. While the moderator took great pains to be fair, you took advantage of him many times, and went over your time limit again and again and again. I have found this a common thing amongst Roman Catholic apologists: . . . I hope in the future you will show more respect for your opponent, and the audience, by paying attention to that issue.

I have found it common amongst almost everyone who does debates. Now, maybe Bishop White’s behavior is, without exception impeccable in this regard, and maybe Tim did do some of this. I don’t know. But the sweeping generalization of Catholic apologists (as if — it’s insinuated — Protestant ones never exhibit this fault) just doesn’t fly. Nice try.

On a personal level, I was quite simply shocked at the amount of ad-hominem argumentation you utilized in our debate.

Yes, he always is, even though he has lobbed 37 trillion insults at Catholics en masse, and Catholic apologists (see some of his more fun, notable, and colorful insults, sent my way) for over thirty years. White complaining about insults is sort of like a fish complaining that it is in water.

Of course, I find such tactics indicative of a lost cause, . . . 

Yeah, me, too. And I’ve always pointed out — including scores of times with White himself — that this is why they are used.

I also get the feeling that you were doing what you had been instructed to do by folks like Patrick Madrid, who likewise uses the “insult, deprecate, and impugn your opponent” means of debating. I had honestly hoped for something better.

If White has to stoop to the level of making this ridiculous claim about Patrick Madrid — of all people –: one of the most courteous, gentle, level-headed, easy-going apologists of any stripe (and a great role model for all of us in that respect), it shows how truly desperate he is to broad-brush.

Throughout the debate you accused me of misrepresentation, out-of-context citation, and toward the end, direct “misquoting” of Augustine and Athanasius. Sadly, you never proved those accusations, nor, as we both know, could you.

This is an utterly plausible claim to me, as one who has dealt with White over the past 29 years. I’ve seen it myself, times without number. And if he gets specific about Church fathers in this open letter, I will prove it.

I saw what resources you had, and you did not have the original contexts of any of the citations I gave. 

Those are easy enough to get, especially if they are online, as most are these days.

I saw your list of short quotes from the Fathers-it was all you had with you.

I had no notes whatever in my live chat debate on Mary with White, because it was spontaneous and unplanned, after Reformed apologist Tim Enloe (now retired from debates with Catholics) prematurely departed our own live chat debate in White’s chat room. Even so, once White didn’t have quick pat answers, he got out of there as soon as he could.

I, on the other hand, had the entire Eerdman’s set on my hard-drive, the volume of Athanasius sitting on my desk, . . . 

That’s all online now. We can easily and quickly check out-of-context quotes form anti-Catholics.

I’m sure your followers will accept your claims without question, and will never bother to look up what Athanasius actually said. 

I’m equally sure that Bishop White’s followers will accept his claims without question, too, and will never bother to look up what Athanasius actually said. This is not a trait unique to Catholic listeners of debate, either. 95% of each side automatically thinks that their guy “won.”

However, what of those who are not your followers, Tim? What of the person who is simply seeking the truth?

That works both ways.

You see, the fair and scholarly thing to say would be, “I believe you are misrepresenting Athanasius’ entire doctrine of authority and tradition, and here is a citation that supports my assertion.” But, of course, your citation didn’t provide that kind of basis, 

I’ll take White’s word for that. But I certainly have done exactly this (beginning almost 21 years ago):

St. Athanasius’ Rule of Faith (NOT Sola Scriptura) [6-16-03] [includes lengthy citations of St. John Henry Cardinal Newman about St. Athanasius’ rule of faith, from his Select Treatises of St. Athanasius, Volume II, 1844 (his Anglican period) ]

Did Athanasius Accept Sola Scriptura? (vs. Bruno Lima) [10-14-22]

If White is pretending that St. Athanasius believed in sola Scriptura, he is lying, pure and simple, and deceiving his audience. He knows too much to simply be incompetent.

I cited from Athanasius’ letter to Serapion in that article, and provided a strong passage indicating his assertion of the self-sufficiency of Scripture, 

Self-sufficiency in this context (a debate on the rule of faith) means the formal sufficiency of Scripture, which means that the Bible is sufficient in and of itself to function as the rule of faith, without the addition of an infallible Church and/or infallible tradition. White, elsewhere, stated this himself:

The doctrine of sola scriptura, simply stated, is that the Scriptures alone are sufficient to function as the regula fidei, the infallible rule of faith for the Church. (The Roman Catholic Controversy, Minneapolis: Bethany House Publishers, 1996, 59)

But Athanasius affirmed infallible Church and conciliar pronouncements, the Catholic rule of faith, and the binding, infallible nature of doctrines received through apostolic succession and apostolic tradition (all expressly contrary to sola Scriptura):

The confession arrived at at Nicæa was, we say once more, sufficient and enough by itself, for the subversion of all irreligious heresy, and for the security and furtherance of the doctrine of the Church. (Ad Afros Epistola Synodica 1)

But the word of the Lord which came through the ecumenical Synod at Nicea, abides forever. (Ad Afros Epistola Synodica 2; in NPNF2, IV:489)

For that of Nicæa is sufficient, agreeing as it does with the ancient bishops also, . . .  the testimony of the ancient bishops, . . . (Ad Afros Epistola Synodica 9)

But let the Faith confessed by the Fathers at Nicæa alone hold good among you, . . . in order that of us too the Apostle may say, ‘Now I praise you that you remember me in all things, and as I handed the traditions to you, so hold them fast 1 Corinthians 11:2.’ (Ad Afros Epistola Synodica 10)

For had they believed aright, they would have been satisfied with the confession put forth at Nicæa by the whole Ecumenical Council; . . . they dare to question those sound definitions of the faith, and take upon themselves to produce others contrary to them, . . . (Ad Episcopos Aegypti et Libyae, 5)

Who will not denounce their audacity, that being but few in number, they . . . would forcibly cancel the decrees of an uncorrupt, pure, and Ecumenical Council? (Ad Episcopos Aegypti et Libyae, 7)

It is enough merely to answer such things as follows: we are content with the fact that this is not the teaching of the Catholic Church, nor did the fathers hold this. (Letter No. 59 to Epictetus, 3)

What defect of teaching was there for religious truth in the Catholic Church . . .? (De Synodis, I, 3)

But ye are blessed, who by faith are in the Church, dwell upon the foundations of the faith, and have full satisfaction, even the highest degree of faith which remains among you unshaken. For it has come down to you from Apostolic tradition, . . . (Fragment from Letter No. 29 [Migne, xxvi, p. 1189] )

J. N. D. Kelly, the Anglican patristic scholar, wrote about Athanasius’ views:

Athanasius, disputing with the Arians, claimed that his own doctrine had been handed down from father to father, whereas they could not produce a single respectable witness to theirs. . . . [T]he ancient idea that the Church alone, in virtue of being the home of the Spirit and having preserved the authentic apostolic testimony in her rule of faith, liturgical action and general witness, possesses the indispensable key to Scripture, continued to operate as powerfully as in the days of Irenaeus and Tertullian . . . Athanasius himself, after dwelling on the entire adequacy of Scripture, went on to emphasize the desirability of having sound teachers to expound it. Against the Arians he flung the charge that they would never have made shipwreck of the faith had they held fast as a sheet-anchor to the . . . Church’s peculiar and traditionally handed down grasp of the purport of revelation. (Early Christian Doctrines, San Francisco: HarperCollins, revised edition, 1978, 45, 47)

I quoted four passages from Athanasius. I here provide you not only with the passages themselves, but with the immediate context, in Greek, of each one. I look forward to the demonstration on your part, Tim, of how any of these passages is “out of context.”

I now provide the four, best as I can make them out, since White gave the Greek texts, not the English ones:

Let this, then, Christ-loving man, be our offering to you, just for a rudimentary sketch and outline, in a short compass, of the faith of Christ and of His Divine appearing to usward. But you, taking occasion by this, if you light upon the text of the Scriptures, by genuinely applying your mind to them, will learn from them more completely and clearly the exact detail of what we have said. 2. For they were spoken and written by God, through men who spoke of God. But we impart of what we have learned from inspired teachers who have been conversant with them, who have also become martyrs for the deity of Christ, to your zeal for learning, in turn. (On the Incarnation of the Word, 56, 1-2)

It’s not out-of-context so much as it is a non sequitur (irrelevant to the debate), which it is because Catholics and Protestants wholly agree on the unique inspired nature of Holy Scripture: God’s revelation to us. That’s not at issue. A Catholic has no issue whatsoever with the above statement. It’s completely harmonious with our view. The issue in dispute in this debate is not the nature of Holy Scripture; rather, it’s the rule of faith: that is, whether any given Church father thought there were infallible authorities in Christianity apart from Holy Scripture, and whether the Bible is formally sufficient as the rule of faith.

Athanasius — as I have already proven from his own writings — clearly agrees with the Catholic position, not the Protestant one. White has simply selected portions of Athanasius that might (prima facie) be thought to support his view (sola Scriptura), but in fact do not do so at all. And he ignores the quotations such as what I have produced (it’s the old, tired standard anti-Catholic methodology of pick-and-choose and highly selective, “half-truth” presentation).

. . . the tokens of truth are more exact as drawn from Scripture, than from other sources . . . (De Decretis, 32)

No problem for Catholics at all . . . De Decretis is a defense of the Council of Nicaea (325). I’ve already provided, above, six citations from Athanasius, detailing what he thought of that council. It was “sufficient and enough by itself, for the subversion of all irreligious heresy,” and set forth “the word of the Lord” so sufficiently that it “abides forever.” It was “an uncorrupt, pure, and Ecumenical Council.” That’s an infallible council, folks: contrary to sola Scriptura, and Luther’s proclamation of erring councils at the Diet of Worms. This isn’t rocket science. It’s rather straightforward. St. Athanasius also wrote about the Nicene Council in this treatise:

Are they not then committing a crime, in their very thought to gainsay so great and ecumenical a Council? (4)

. . . let them not utter complaints against so great a Council. (5)

. . . the definition of the Council against them, if accurately examined, will be found to be altogether a representation of the truth, . . . (18)

. . . surely the Council was sound in its doctrine and correct in its decree. (23)

See, we are proving that this view has been transmitted from father to father; but you, O modern Jews and disciples of Caiaphas, how many fathers can you assign to your phrases? Not one of the understanding and wise; for all abhor you, but the devil alone; none but he is your father in this apostasy, who both in the beginning sowed you with the seed of this irreligion, and now persuades you to slander the Ecumenical Council , for committing to writing, not your doctrines, but that which from the beginning those who were eye-witnesses and ministers of the Word have handed down to us. For the faith which the Council has confessed in writing, that is the faith of the Catholic Church; to assert this, the blessed Fathers so expressed themselves while condemning the Arian heresy; and this is a chief reason why these apply themselves to calumniate the Council. (27)

White’s third citation is Ad Episcopus Aegypti et Libyae, which uses the word Scripture[s] 35 times. I cited the same document twice (where Athanasius referred to the Nicene Council). All things have to be considered together. That’s what fair scholarship and research method attempts to do, and what White apparently didn’t do in one of his articles that he refers to in this open letter.

1. The knowledge of our religion and of the truth of things is independently manifest rather than in need of human teachers, for almost day by day it asserts itself by facts, and manifests itself brighter than the sun by the doctrine of Christ. 2. Still, as you nevertheless desire to hear about it, Macarius , come let us as we may be able set forth a few points of the faith of Christ: able though you are to find it out from the divine oracles, but yet generously desiring to hear from others as well. 3. For although the sacred and inspired Scriptures are sufficient to declare the truth — while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know — still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them — the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith. in Christ unreasonable. For this is what the Gentiles traduce and scoff at, and laugh loudly at us, insisting on the one fact of the Cross of Christ; and it is just here that one must pity their want of sense, because when they traduce the Cross of Christ they do not see that its power has filled all the world, and that by it the effects of the knowledge of God are made manifest to all. (Against the Heathen, 1-3)

See my above comments about the unsavory nature of this selective methodology. In the same work, Athanasius also writes:

But the sectaries, who have fallen away from the teaching of the Church, and made shipwreck concerning the Faith [1 Timothy 1:19], they also wrongly think that evil has a substantive existence. But they arbitrarily imagine another god besides the true One, the Father of our Lord Jesus Christ, and that he is the unmade producer of evil and the head of wickedness, who is also artificer of Creation. But these men one can easily refute, not only from the divine Scriptures, but also from the human understanding itself, the very source of these their insane imaginations. (6:3)

This conceit of theirs, then, being evidently rotten, the truth of the Church’s theology must be manifest: . . . (7:3)

But that the soul is made immortal is a further point in the Church’s teaching which you must know, . . . (33:1)

The word truth appears 32 times in this work. A few times it is directly connected to the Bible, but most times, not. In other words, he’s not contending that the Bible is the only source of truth. It can be obtained in other ways, too.

I also note, Mr. Staples, your citation of Basil . . . I shouldn’t be surprised: This Rock cited the same passage (I’m sure Patrick [Madrid] was behind that, too), . . . How good it would have been, Tim, had you taken the high road and attempted a meaningful critique of my own citation of this entire passage as it is found in my chapter in the book on sola scriptura-how much more meaningful that would have been! I would truly have been impressed by someone who would have attempted to deal with my citation of Jurgens’ own words with reference to “things written and things not written” (p. 38, footnote 17). 

Be that as it may, St. Basil the Great didn’t believe in sola Scriptura any more than Athanasius did, as I have written about five times through the years

Basil the Great (d. 379) vs. Sola Scriptura as the Rule of Faith [8-1-03]

David T. King and William Webster: Out-of-Context or Hyper-Selective Quotations from the Church Fathers on Christian Authority: Part II: St. Basil the Great [11-11-13]

Vs. James White #16: St. Basil Held to Sola Scriptura? [11-19-19]

Self-Interpreting Bible & Protestant Chaos (vs. Turretin): Including Documentation that St. Basil the Great — Contrary to Turretin’s Claim — Did Not Believe in Sola Scriptura [8-29-22]

Church Fathers & Sola Scriptura: Reply To James White Claims: Myths Regarding Cyprian, Augustine, Basil the Great, John Chrysostom, Cyril of Jerusalem, Athanasius [3-16-24]

Have you ever considered why you have such a vested interest in turning the Scriptures into a “dead letter” rather than a living one? Is it not because you believe in sola ecclesia, and hence must adopt this stance?

Plain stupid and silly . . .

Also, with reference to your statement, which truly caught me by surprise, that despite the losing of the Scriptures and their discovery under Josiah, “The Church went right along without the Scriptures,” I must admit I have to wonder what you were talking about. Do you not recall that the people were wandering in darkness, violating God’s laws, and that they endured His wrath as a result? The “oral traditions” and “magisterium” of the day failed to lead the people aright. The “Church” did not “go along” without the Scriptures: she stumbled right into the pit of wrath, in point of fact.

The Old Testament is a sad record of the continual forsaking of the Lord by the Israelites, but also their (God-caused) revivals and return. The question here — which I think Tim was likely emphasizing — is whether the OT “proto-church” ever completely died (just as White thinks the Catholic Church did). St. Francis de Sales, in his book, The Catholic Controversy, makes some solid arguments that this did not happen (my bracketed interjections):

Exodus 32:26 [RSV] then Moses stood in the gate of the camp, and said, “Who is on the LORD’s side? Come to me.” And all the sons of Levi gathered themselves together to him.

Did not Aaron the High Priest adore the golden calf with all his people? [Protestant argument for complete defectibility] Answer: Aaron was not as yet High Priest, nor head of the people, but became so afterwards. And it is not true that all the people worshipped idols: — for were not the children of Levi men of God, who joined themselves to Moses? (pp. 60-61)

2 Chronicles 15:3 For a long time Israel was without the true God, and without a teaching priest, and without law;

Elijah lamented that he was alone in Israel (1 Ki 19:14) [“I, even I only, am left”]. Answer: Elijah was not the only good man in Israel, for there were seven thousand men who had not given themselves up to idolatry [1 Ki 19:18: “I will leave seven thousand in Israel, all the knees that have not bowed to Ba’al”], and what the Prophet says here is only to express better the justice of his complaint. It is not true again that if all Israel had failed, the Church would have thereby ceased to exist, for Israel was not the whole Church. Indeed it was already separated therefrom by the schism of Jeroboam; and the kingdom of Judah was the better and principal part; and it is Israel, not Judah, of which Azarias predicted that it should be without priest and sacrifice. (p. 61)

Isaiah 1:4-6 Ah, sinful nation, a people laden with iniquity, offspring of evildoers, sons who deal corruptly! They have forsaken the LORD, they have despised the Holy One of Israel, they are utterly estranged. [5] Why will you still be smitten, that you continue to rebel? The whole head is sick, and the whole heart faint. [6] From the sole of the foot even to the head, there is no soundness in it, . . .

. . . these are forms of speaking, and of vehemently detesting the vice of a people. And although the Prophets, pastors and preachers use these general modes of expression, we are not to understand them of each particular person, but only of a large proportion; as appears by the example of Elijah who complained that he was alone, notwithstanding that there were yet seven thousand faithful. [1 Ki 19:14, 18] S. Paul complains to the Philippians (2:21) that all seek their own interest and advantage; still at the end of the Epistle he acknowledges that there were many good people with him and with them. [4:10, 14-18] (p. 61)

Psalm 14:2-3 The LORD looks down from heaven upon the children of men, to see if there are any that act wisely, that seek after God. [3] They have all gone astray, they are all alike corrupt; there is none that does good, no, not one. [cf. Ps 53:1-3; 143:2; Is 64:6-7; Rom 3:10-12]

Who knows not the complaint of David . . . — and who knows not on the other hand that there were many good people in his day? [see Ps 7:10; 11:2, 5, 7; 15:2-5; 18:23, 25-26; 24:4; 31:18; 32:11; 33:1; 34:17, 21; 36:10; 37:14, 16,  18, 21, 25, 28-32, 37, 39; 52:6; 55:22; 58:10-11; 64:4, 10; 68:3; 73:1; 75:10; 84:11; 92:12; 94:15; 97:11; 101:6; 107:42; 111:1; 112:2, 4-9; 118:20; 119:1, 10; 125:3-4; 140:13; 141:5; 142:7: “upright,” “good,” “righteous,” “blameless,” “pure”] These forms of speech are frequent, but we must not draw a particular conclusion about each individual. Further, — such things do not prove that faith had failed in the Church, nor that the Church was dead: for it does not follow that if a body is everywhere diseased it is therefore dead. Thus, without doubt, are to be understood all similar things which are found in the threats and rebukes of the Prophets. (pp. 61-62)

Likewise, Isaiah states: “all our righteous deeds are like a polluted garment . . . There is no one that calls upon thy name,” (Is 64:6-7), yet makes frequent reference to the righteous (that word, or righteousness, appears 56 times in the book, in RSV) just as in the Psalms (1:17; 3:10; 26:7; 33:15; 38:3; 51:7; 56:1; 57:1-2, 12; 64:5). Isaiah 64:6-7 is typical Hebrew hyperbole. But Protestants, and especially Calvinists with their unbiblical notion of total depravity (not understanding the literary genre) interpret it and similar passages literally. In context, clearly it is not intended to be so. In the passage immediately before (Is 64:5), the prophet states: “Thou meetest him that joyfully works righteousness.”

Therefore, White’s claim of “OT defectibility”: is not at all unquestionable. It has to be seriously argued, with all of the relevant biblical data taken into account. White is the “master” of the selective Bible citation and corresponding argument based on this sort of half-truth.

I might note as well, Tim, that when you spent half of your closing statement discussing Papal infallibility, you made a few statements that were way out of line. First, you discussed Vigilius, when I never mentioned him.

White didn’t have to mention him for it to be relevant, if it is related to the topic. Where did White get this silly notion? Would he claim that he has never mentioned in his umpteen debates anything that his opponent didn’t mention first? It’s asinine. Vigilius clearly is relevant to the topic of papal infallibility, since his case is an objection to it that critics of the Catholic Church often bring up. But it’s a failed objection. See:

Pope Vigilius (Catholic Encyclopedia)

Was Pope Vigilius a Heretic? (Mark Hausam, Where Peter Is, 4-12-20)

Popes Vigilius and Honorius I (David J. Pollard, Worldwide Catholic Solidarity, 2-7-14)

But please keep this one thing in mind: I do not debate for “my side.” I realize that there will be “X” number of people at a debate who will agree with me, and there will be “Y” number of people who will agree with my opponent. Those folks are going to sit there and listen, and hopefully be blessed, but their minds are already made up. I debate for the person who is truly seeking answers-the best possible answers. I seek to convince the person who is going to check out everything I say, and critically analyze my arguments.

This is true, and my goal as well in my many written debates. Nice to end on a note of agreement!

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Practical Matters: Perhaps some of my 4,600+ free online articles (the most comprehensive “one-stop” Catholic apologetics site) or fifty-five books have helped you (by God’s grace) to decide to become Catholic or to return to the Church, or better understand some doctrines and why we believe them.

Or you may believe my work is worthy to support for the purpose of apologetics and evangelism in general. If so, please seriously consider a much-needed financial contribution. I’m always in need of more funds: especially monthly support. “The laborer is worthy of his wages” (1 Tim 5:18, NKJV). 1 December 2021 was my 20th anniversary as a full-time Catholic apologist, and February 2022 marked the 25th anniversary of my blog.

PayPal donations are the easiest: just send to my email address: [email protected]. Here’s also a second page to get to PayPal. You’ll see the term “Catholic Used Book Service”, which is my old side-business. To learn about the different methods of contributing (including Zelle), see my page: About Catholic Apologist Dave Armstrong / Donation InformationThanks a million from the bottom of my heart!

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Summary: I offer critical analysis of Baptist anti-Catholic James White’s post mortem of his 1996 debate with Catholic apologist Tim Staples on the subject of the rule of faith.

2024-05-01T08:59:21-04:00

“Please Hit ‘Subscribe’”! If you have received benefit from this or any of my other 4,600+ articles, please follow this blog by signing up (w your email address) on the sidebar to the right (you may have to scroll down a bit), above where there is an icon bar, “Sign Me Up!”: to receive notice when I post a new blog article. This is the equivalent of subscribing to a YouTube channel. Please also consider following me on Twitter / X and purchasing one or more of my 55 books. All of this helps me get more exposure, and (however little!) more income for my full-time apologetics work. Thanks so much and happy reading!

***

[relevant sections from my book,  The Quotable Eastern Church Fathers: Distinctively Catholic Elements in Their Theology(July 2013, 303 pages; the back cover — Hagia Sophia in ancient Constantinople — is pictured above). To verify sources (standard Schaff edition of the Fathers), see the St. Cyril of Jerusalem section on the New Advent web page, “The Fathers of the Church”]

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Baptism and Being “Born Again”

It is not I that say this, but the Lord Jesus Christ, who has the power in this matter: for He saith, Except a man be born anew (and He adds the words) of water and of the Spirit, he cannot enter into the kingdom of God. . . . Peter commanded them to be baptized in the name of Jesus Christ; in order that, the soul having been born again by faith, the body also might by the water partake of the grace. (Third Catechetical Lecture, 4; NPNF2-7)

And at the self-same moment ye were both dying and being born;  . . . (Twentieth Catechetical Lecture, 4; NPNF2-7)

Baptism and Justification / Sanctification

For since man is of twofold nature, soul and body, the purification also is twofold, the one incorporeal for the incorporeal part, and the other bodily for the body: the water cleanses the body, and the Spirit seals the soul; that we may draw near unto God, having our heart sprinkled by the Spirit, and our body washed with pure water. . . . Having gone down dead in sins, thou comest up quickened in righteousness. (Third Catechetical Lecture, 4 and 12; NPNF2-7)

Baptism and Salvation

Great is the Baptism that lies before you a ransom to captives; a remission of offences; a death of sin; a new-birth of the soul; a garment of light; a holy indissoluble seal; a chariot to heaven; the delight of Paradise; a welcome into the kingdom; the gift of adoption! But there is a serpent by the wayside watching those who pass by: beware lest he bite thee with unbelief. He sees so many receiving salvation, and is seeking whom he may devour. (Procatechesis for the Catechetical Lectures, 16; NPNF2-7)

When going down, therefore, into the water, think not of the bare element, but look for salvation by the power of the Holy Ghost: for without both thou canst not possibly be made perfect. . . . If any man receive not Baptism, he hath not salvation; . . . (Third Catechetical Lecture, 4 and 10; NPNF2-7)

. . . that having lived the rest of thy life in the flesh in soberness and godly doctrine, thou mayest enjoy the one salvation which flows from Baptism; . . . (Fourth Catechetical Lecture, 37; NPNF2-7)

. . . that Water of salvation was at once your grave and your mother. (Twentieth Catechetical Lecture, 4; NPNF2-7)

Baptismal Regeneration

If any here is a slave of sin, let him promptly prepare himself through faith for the new birth into freedom and adoption; and having put off the miserable bondage of his sins, and taken on him the most blessed bondage of the Lord, so may he be counted worthy to inherit the kingdom of heaven. Put off, by confession, the old man, which waxeth corrupt after the lusts of deceit, that ye may put on the new man, which is renewed according to knowledge of Him that created him. Get you the earnest of the Holy Spirit through faith, that ye may be able to be received into the everlasting habitations. Come for the mystical Seal, that ye may be easily recognised by the Master; be ye numbered among the holy and spiritual flock of Christ, to be set apart on His right hand, and inherit the life prepared for you. For they to whom the rough garment of their sins still clings are found on the left hand, because they came not to the grace of God which is given through Christ at the new birth of Baptism: new birth I mean not of bodies, but the spiritual new birth of the soul. (First Catechetical Lecture, 2; NPNF2-7)

For as Jesus took upon Him the sins of the world, and died, that by putting sin to death He might rise again in righteousness; so thou by going down into the water, and being in a manner buried in the waters, as He was in the rock, art raised again walking in newness of life. (Third Catechetical Lecture, 12; NPNF2-7)

. . . divine and life-giving Baptism . . . (Nineteenth Catechetical Lecture, 1; NPNF2-7)

Faith and Works

Let us therefore bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree, that Jesus come not even now and curse us for our barrenness. But may all be able to use that other saying, But I am like a fruitful olive-tree in the house of God: I have trusted in the mercy of God for ever,—an olive-tree not to be perceived by sense, but by the mind, and full of light. As then it is His part to plant and to water, so it is thine to bear fruit: it is God’s to grant grace, but thine to receive and guard it. (First Catechetical Lecture, 4; NPNF2-7)

For the method of godliness consists of these two things, pious doctrines, and virtuous practice: and neither are the doctrines acceptable to God apart from good works, nor does God accept the works which are not perfected with pious doctrines. (Fourth Catechetical Lecture, 2; NPNF2-7)

There is much to tell of faith, and the whole day would not be time sufficient for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works, but also by faith: for though he did many things well, yet he was never called the friend of God, except when he believed. Moreover, his every work was performed in faith. (Fifth Catechetical Lecture, 5; NPNF2-7)

Salvation and Works

. . . when thou repentest shall He not give thee the remission of sins, and the kingdom of heaven, if thou live a worthy life? (Second Catechetical Lecture, 19; NPNF2-7)

. . . for the time to come ye must behave yourselves worthily of this grace both in words and deeds, that you may all be enabled to enjoy the life everlasting. (Eighteenth Catechetical Lecture, 33; NPNF2-7)

Salvation, Instant (Falsity of)

Guard thine own soul, that thou be not ensnared, to the end that abiding in hope thou mayest become an heir of everlasting salvation. (CJ, Procatechesis for the Catechetical Lectures, 16; NPNF2-7)

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Practical Matters: Perhaps some of my 4,600+ free online articles (the most comprehensive “one-stop” Catholic apologetics site) or fifty-five books have helped you (by God’s grace) to decide to become Catholic or to return to the Church, or better understand some doctrines and why we believe them.

Or you may believe my work is worthy to support for the purpose of apologetics and evangelism in general. If so, please seriously consider a much-needed financial contribution. I’m always in need of more funds: especially monthly support. “The laborer is worthy of his wages” (1 Tim 5:18, NKJV). 1 December 2021 was my 20th anniversary as a full-time Catholic apologist, and February 2022 marked the 25th anniversary of my blog.

PayPal donations are the easiest: just send to my email address: [email protected]. Here’s also a second page to get to PayPal. You’ll see the term “Catholic Used Book Service”, which is my old side-business. To learn about the different methods of contributing (including Zelle), see my page: About Catholic Apologist Dave Armstrong / Donation InformationThanks a million from the bottom of my heart!

*

***

Summary: I compile writings from St. Cyril of Jerusalem (c. 315-387): expressing his opposition to the novel Protestant 16th century innovation of “faith alone” (aka sola fide).

2024-04-29T08:47:04-04:00

“Please Hit ‘Subscribe’”! If you have received benefit from this or any of my other 4,600+ articles, please follow this blog by signing up (w your email address) on the sidebar to the right (you may have to scroll down a bit), above where there is an icon bar, “Sign Me Up!”: to receive notice when I post a new blog article. This is sort of the equivalent of subscribing to a YouTube channel. Please also consider following me on Twitter / X and purchasing one or more of my 55 books. All of this helps me get more exposure, and (however little!) more income for my full-time apologetics work. Thanks so much and happy reading!

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Good Works Necessary for Salvation

For neither celibacy nor marriage avails anything without works, since even faith, which is specially characteristic of Christians, if it have not works, is said to be dead, . . . (Against Jovinianus, Bk. I, 11)

For when Peter, representing the Apostles, says to the Lord: [Matthew 19:27] Lo we have left all and followed you, the Lord answered him, [Luke 18:29-30] Verily I say unto you, there is no man that has left house or wife, or brethren, or parents, or children for the kingdom of God’s sake, who shall not receive manifold more in this time, and in the world to come eternal life. (Against Jovinianus, Bk. I, 26)

For if the woman is saved in child-bearing, . . . why did he add if they continue in faith and love and sanctification . . . ? [1 Tim 2:15] (Against Jovinianus, Bk. I, 27)

In vain do we make our boast in him whose commandments we keep not. To him that knows what is good, and does it not, it is sin. James 2:26 As the body apart from the spirit is dead, even so faith apart from works is dead. And we must not think it a great matter to know the only God, when even devils believe and tremble. He that says he abides in him ought himself also to walk even as he walked. Our opponent may choose whichever of the two he likes; we give him his choice. Does he abide in Christ, or not? If he abide, let him then walk as Christ walked. But if there is rashness in professing to copy the virtues of our Lord, he does not abide in Christ, for he does not walk as did Christ. (Against Jovinianus, Bk. II, 2)

But, beloved, I am persuaded better things of you, and things that accompany salvation. For it is not accordant with the righteousness of God to forget good works, . . . (Against Jovinianus, Bk. II, 3)

Lot also, God’s friend, whom He saved upon the mountain, who was the only one found righteous out of so many thousands . . .
(Letter 22: To Eustochium, 8)

What great power compassion has and what high rewards it is destined to win, the blessed Cyprian sets forth in an extensive work. It is proved also by the counsel of Daniel who desired the most impious of kings — had he been willing to hear him — to be saved by showing mercy to the poor. [Daniel 4:27] (Letter 66: To Pammachius, 5

When in the gospel the apostles ask their Lord and Saviour what He will give to those who have left all for His sake, He tells them that they shall receive an hundredfold now in this time and in the world to come eternal life. [Mark 10:28-30] [Letter 108: To Eustochium, 3]

One who despairs of salvation can have no expectation of a judgment to come. For if he dreaded such, he would by doing good works prepare to meet his Judge. Let us hear what God says through Jeremiah, withhold your foot from a rough way and your throat from thirst and again shall they fall, and not arise? Shall he turn away, and not return? [Jeremiah 8:4] Let us hear also what God says by Isaiah: When you shall turn and bewail yourself, then shall you be saved, and then shall you know where you have hitherto been. We do not realize the miseries of sickness till returning health reveals them to us. So sins serve as a foil to the blessedness of virtue; and light shines more brightly when it is relieved against darkness. Ezekiel uses language like that of the other prophets because he is animated by a similar spirit. Repent, he cries, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions whereby you have transgressed; and make you a new heart and a new spirit: for why will you die, O house of Israel? For I have no pleasure in the death of him that dies, says the Lord. [Ezekiel 18:30-32] Wherefore in a subsequent passage he says: As I live, says the Lord God, I have no pleasure in the death of the wicked: but that the wicked turn from his way and live. [Ezekiel 33:11] These words show us that the mind must not through disbelief in the promised blessings give way to despair; and that the soul once marked out for perdition must not refuse to apply remedies on the ground that its wounds are past curing. (Letter 122: To Rusticus, 1)

In Egypt the monasteries make it a rule to receive none who are not willing to work; for they regard labour as necessary not only for the support of the body but also for the salvation of the soul. (Letter 125: To Rusticus, 11)

. . . that he may not be shut out by the bridegroom because being unprovided with the oil of good works his lamp has gone out. [Matthew 25:1-10] (Letter 125: To Rusticus, 20)

The same may be said of sanctification and of that chastity without which no man shall see the Lord. Each of these is a step on the upward way, yet none of them by itself will avail to win the virgin’s crown. The gospel teaches us this in the parable of the wise and foolish virgins; the former of whom enter into the bridechamber of the bridegroom, while the latter are shut out from it because not having the oil of good works they allow their lamps to fail. [Matthew 25:1-12] (Letter 130: To Demetrias, 11)

Baptismal Regeneration / Baptism & Salvation / Born Again

If it were possible for us to be always immersed in the waters of baptism, sins would fly over our heads and leave us untouched. The Holy Spirit would protect us. (Against the Pelagians, Bk. III, 1)

No sooner do they rise from the baptismal font, and by being born again and incorporated into our Lord and Saviour thus fulfil what is written of them, Blessed are they whose iniquities are forgiven and whose sins are covered, than at the first communion of the body of Christ they say, Forgive us our debts, . . . (Against the Pelagians, Bk. III, 15)

If baptism makes a man new and creates a wholly new being, and if there is nothing of the old man held over in the new, that which once was in the old cannot be imputed to the new. (Letter 69: To Oceanus, 2)

All iniquities, we are told, are forgiven us at our baptism, and when once we have received God’s mercy we need not afterwards dread from Him the severity of a judge. The apostle says:— And such were some of you: but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God. [1 Corinthians 6:11] All sins then are forgiven; it is an honest and faithful saying. (Letter 69: To Oceanus, 4)

What the true effect of baptism is, and what is the real grace conveyed by water hallowed in Christ, I will presently tell you . . . (Letter 69: To Oceanus, 5)

And it is to the grace of baptism that the prophecy of Micah refers: He will turn again, he will have compassion upon us: he will subdue our iniquities, and will cast all our sins into the depths of the sea. [Micah 7:19] (Letter 69: To Oceanus, 6)

Time would fail me were I to try to lay before you in order all the passages in the Holy Scriptures which relate to the efficacy of baptism or to explain the mysterious doctrine of that second birth which though it is our second is yet our first in Christ. (Letter 69: To Oceanus, 7)

. . . baptism ensures the salvation of the child . . . (Letter 107: To Laeta, 6)

. . . regeneration through the baptismal laver, . . . (Letter 123: To Ageruchia, 11)

Of those engendered of the seed of Adam no man is born without sin, and it is necessary even for babes to be born anew in Christ by the grace of regeneration. (Letter 144: To Optatus, 9)

Infused Justification / Sanctification

Amongst other passages, Paul the Apostle writes to the Romans: [Romans 6:21-22] What fruit then had ye at that time in the things whereof you are now ashamed? For the end of those things is death. But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end eternal life. I suppose too that the end of marriage is death. But the compensating fruit of sanctification, fruit belonging either to virginity or to continence, is eternal life. (Against Jovinianus, Bk. I, 37)

Working Together with God (Synergy)

God created us with free will, and we are not forced by necessity either to virtue or to vice. Otherwise, if there be necessity, there is no crown. As in good works it is God who brings them to perfection, for it is not of him that wills, nor of him that runs, but of God that pities and gives us help that we may be able to reach the goal: so in things wicked and sinful, the seeds within us give the impulse, and these are brought to maturity by the devil. (Against Jovinianus, Bk. II, 3)

We are agreed, then, that in good works, besides our own power of choice, we lean on the help of God; in evil works we are prompted by the devil. (Against the Pelagians, Bk. I, 2)

Now where there is grace, this is not given in return for works but is the free gift of the giver, so that the apostles’ words are fulfilled: it is not of him that wills nor of him that runs, but of God that shows mercy. [Romans 9:16] And yet it is ours to will and not to will; and all the while the very liberty that is ours is only ours by the mercy of God. (Letter 130: To Demetrias, 12)

Since our wills are free, they argue, we are no longer dependent upon God; and they forget the Apostle’s words what have you that thou did not receive? Now if you received it why do you glory as if you had not received it? [1 Corinthians 4:7] A nice return, truly, does a man make to God when to assert the freedom of his will he rebels against Him! For our parts we gladly embrace this freedom, but we never forget to thank the Giver; knowing that we are powerless unless He continually preserves in us His own gift. As the apostle says, it is not of him that wills, nor of him that runs, but of God that shows mercy. [Romans 9:16] To will and to run are mine, but they will cease to be mine unless God brings me His continual aid. For the same apostle says it is God which works in you both to will and to do. [Philippians 2:13] And in the Gospel the Saviour says: my Father works hitherto and I work. [John 5:17] He is always a giver, always a bestower. It is not enough for me that he has given me grace once; He must give it me always. I seek that I may obtain, and when I have obtained I seek again. (Letter 133: To Ctesiphon, 6)

Human Beings Helping Cause Others to be Saved

For me, too, I feel sure, she makes intercession and asks God to pardon my sins in return for the warnings and advice that I bestowed on her, when to secure her salvation I braved the ill will of her family. (Letter 39: To Paul, 7)

Another would perhaps describe how for his salvation you left the east and the desert and how you soothed me your dearest comrade by holding out hopes of a return: and all this that you might save, if possible, both your sister, then a widow with one little child, or, should she reject your counsels, at any rate your sweet little nephew. (Letter 60: To Heliodorus, 9)

Not content with assuring her own salvation she has sought yours also, in former days at home and now in the holy places. (Letter 122: To Rusticus, 1)

. . . yet you will not follow her when her salvation leads you to the threshold of the faith! P. . . your fellow-servant who daily sighs for your salvation and never despairs of it. While you are wandering about your own country . . . she is interceding for you in the venerable spots which witnessed the nativity, crucifixion and resurrection of our Lord and Saviour, and in the first of which He uttered His infant-cry. She draws you to her by her prayers that you may be saved, if not by your own exertions, at any rate by her faith. (Letter 122: To Rusticus, 4)

Falling Away from Salvation (Apostasy)

Therefore I keep under my body and bring it into subjection lest that by any means when I have preached to others I myself should be a castaway. [1 Corinthians 9:27] If Paul is afraid, which of us can venture to be confident? If David the friend of God and Solomon who loved God were overcome like other men, if their fall is meant to warn us and their penitence to lead us to salvation, who in this slippery life can be sure of not falling? (Letter 79: To Salvina, 7)

. . . without the gift of grace afterwards received and kept they cannot be saved. (Letter 85: To Paulinus, 2)

It is better to lose a portion of one’s substance than to imperil the salvation of one’s soul. It is better to lose that which some day, whether we like it or not, must be lost to us and to give it up freely, than to lose that for which we should sacrifice all that we have. . . . the sinner must not despair of salvation nor the righteous man rest secure in his virtue. (Letter 123: To Ageruchia, 15)

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Practical Matters: Perhaps some of my 4,600+ free online articles (the most comprehensive “one-stop” Catholic apologetics site) or fifty-five books have helped you (by God’s grace) to decide to become Catholic or to return to the Church, or better understand some doctrines and why we believe them.

Or you may believe my work is worthy to support for the purpose of apologetics and evangelism in general. If so, please seriously consider a much-needed financial contribution. I’m always in need of more funds: especially monthly support. “The laborer is worthy of his wages” (1 Tim 5:18, NKJV). 1 December 2021 was my 20th anniversary as a full-time Catholic apologist, and February 2022 marked the 25th anniversary of my blog.

PayPal donations are the easiest: just send to my email address: [email protected]. Here’s also a second page to get to PayPal. You’ll see the term “Catholic Used Book Service”, which is my old side-business. To learn about the different methods of contributing (including Zelle), see my page: About Catholic Apologist Dave Armstrong / Donation InformationThanks a million from the bottom of my heart!

*

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Photo credit: St. Jerome, by Leonello Spada (1576-1622). The first eyeglasses were invented in Italy, c. 1286 [!] [public domain / Wikimedia Commons]

Summary: I compile writings from St. Jerome (c. 343-420) which substantiate his opposition to the novel 16th century Protestant innovation of “faith alone”.

2024-04-26T10:34:53-04:00

“Please Hit ‘Subscribe’”! If you have received benefit from this or any of my other 4,600+ articles, please follow this blog by signing up (w your email address) on the sidebar to the right (you may have to scroll down a bit), above where there is an icon bar, “Sign Me Up!”: to receive notice when I post a new blog article. This is the equivalent of subscribing to a YouTube channel. Please also consider following me on Twitter / X and purchasing one or more of my 55 books. All of this helps me get more exposure, and (however little!) more income for my full-time apologetics work. Thanks so much and happy reading!

***

[relevant sections from my book,  The Quotable Augustine: Distinctively Catholic Elements in His Theology (Sep. 2012, 245 pages). To verify sources (standard Schaff edition of the Fathers), see the St. Augustine section on the New Advent web page, “The Fathers of the Church”]

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INDIVIDUAL WORKS (BY ABBREVIATION)

Bapt. On Baptism, Against the Donatists (De baptismo) 400 / 401
Believ. On the Usefulness of Believing (De utilitate credendi) 391 
C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 420 
C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) 397-398
C.Fortun. Disputation Against Fortunatus 392
C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) 397 
C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) 401 / 405
Cat.Creed Sermon to Catechumens on the Creed 393
Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) 400  
City City of God (De civitate Dei) 413-427
Conf. The Confessions (Confessiones) 397-401
Confl. On the Christian Conflict (De agone christiano) 396
Dead On the Care of the Dead (De cura pro mortuis gerenda) 420-422 
Doctr. On Christian Doctrine (De doctrina christiana) 396-426
E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) 396-420
Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) 421-422
Ep.[#] Letters (Epistulae) 386-429 
F.Creed Of Faith and the Creed (De fide et symbolo) 393 
F.Works On Faith and Works (De fide et operibus) 412 / 413
Good On the Nature of Good (De natura boni) 399
Grace.Free On Grace and Free Will (De gratia et libero arbitrio) 426 / 427
Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) 418
H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) 407 / 409
Harm.G. Harmony of the Gospels (De consensu evangelistarum) 400
L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) 406-430 
M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) 419 / 420 
Marr. On the Good of Marriage (De bono coniugale) 401
Monks On the Work of Monks (De opere monachorum) 400 
Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) 387 / 389 
Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) 387 / 389
Nat. On Nature and Grace (De natura et gratia) 414 / 415 
P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) 417
Perf. On Man’s Perfection in Righteousness (De perfectione iustitiae) 415 / 416
Persev. On the Gift of Perseverance (De dono perseverantiae) 428 / 429
Pred. On the Predestination of the Saints (De praedestinatione sanctorum) 428 / 429
Reb.Gr. On Rebuke and Grace (De correptione et gratia) 426 / 427
S.Mount On the Sermon on the Mount (De sermone Domini in monte) 393 / 394
Serm. Sermons on the New Testament 393-430 
Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) 412
Sol. The Soliloquies (Soliloquiorum) 386-387
Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) 392 / 393
Sp.L On the Spirit and the Letter (De spiritu et littera)  412 
Trin. On the Trinity (De trinitate) 399-419 
Virg. On Holy Virginity (De sancta virginate) 401

Baptism and Being “Born Again”

. . . born again by baptism; the generation by which we shall rise again from the dead, and shall live with the Angels for ever. (E.Ps., 135:13 [135, 11] )

As regards the question of baptism, that our being born again, cleansed, justified by the grace of God, should not be ascribed to the man who administered the sacrament, . . . (C.Pet., iii, 50, 62)

Born again, however, a man must be, after he has been born; because, “Unless a man be born again, he cannot see the kingdom of God” [John 3:3] Even an infant, therefore, must be imbued with the sacrament of regeneration, lest without it his would be an unhappy exit out of this life; and this baptism is not administered except for the remission of sins. (Sin.I.Bapt. ii, 43 [XXVII] )

. . . that life of the Spirit, in the newness of which they who are baptized are through God’s grace born again . . . (Sin.I.Bapt. ii, 45 [XXVIII])

For all persons run to church with their infants for no other reason in the world than that the original sin which is contracted in them by their first and natural birth may be cleansed by the regeneration of their second birth. (M.Concup. ii, 4)

Baptism and Justification

. . .  the question of baptism, . . . justified by the grace of God, . . . (C.Pet., iii, 50, 62)

Baptism and Salvation

By all these considerations it is proved that the sacrament of baptism is one thing, the conversion of the heart another; but that man’s salvation is made complete through the two together. (Bapt., iv, 25, 33)

The form of the sacrament is given through baptism, the form of righteousness through the gospel. Neither one without the other leads to the kingdom of heaven. (C.Pet., iii, 56, 68)

. . . that sacrament, namely, of baptism, which brings salvation . . . (Ep. 98 [1]: to Boniface [408] )

The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than “salvation,” and the sacrament of the body of Christ nothing else than life. . . . For wherein does their opinion, who designate baptism by the term salvation, differ from what is written: “He saved us by the washing of regeneration?” [Titus 3:5] or from Peter’s statement: “The like figure whereunto even baptism does also now save us?” [1 Peter 3:21] (Sin.I.Bapt. i, 34 [XXIV] )

. . . being washed by the sacrament and charity of the faithful, and thereby incorporated into the body of Christ, which is the Church, they may be reconciled to God, and so live in Him, and be saved, and delivered, and redeemed, and enlightened. (Sin.I.Bapt. i, 39 [XXVI] )

. . . the baptism of infants . . . is given to them not only for entrance into the kingdom of God, but also for attaining salvation and eternal life, which none can have without the kingdom of God, or without that union with the Saviour Christ, wherein He has redeemed us by His blood. (Sin.I.Bapt. ii, 1 [I] )

For if any one should ask of me whether we have been saved by baptism, I shall not be able to deny it, since the apostle says, “He saved us by the washing of regeneration and renewing of the Holy Ghost.” [Titus 3:5] But if he should ask whether by the same washing He has already absolutely in every way saved us, I shall answer: It is not so. Because the same apostle also says, “For we are saved by hope; but hope that is seen is not hope: for what a man sees, why does he yet hope for? But if we hope for that we see not, we with patience wait for it.” [Romans 8:24-25] Therefore the salvation of man is effected in baptism, because whatever sin he has derived from his parents is remitted, or whatever, moreover, he himself has sinned on his own account before baptism; but his salvation will hereafter be such that he cannot sin at all. (C.Ep.Pel. iii, 5)

Baptismal Regeneration

“Forgiveness of sins.” You have [this article of] the Creed perfectly in you when you receive Baptism. (Cat.Creed, 15)

. . . my initiation and washing by Your life-giving sacraments, confessing You, O Lord Jesus, for the remission of sins. So my cleansing was deferred, . . . (Conf. i, 11, 17)

But hast not Thou, O most merciful Lord, pardoned and remitted this sin also, with my others, so horrible and deadly, in the holy water? (Conf. ix, 2, 4)

. . . our conversion and regeneration by Your baptism, . . . (Conf. ix, 3, 6)

And what is regeneration in baptism, except the being renovated from the corruption of the old man? . . . since we say that he has been baptized in Christ, we confess that he has put on Christ; and if we confess this, we confess that he is regenerate. (Bapt., i, 11, 16)

But the possibility of regeneration through the office rendered by the will of another, when the child is presented to receive the sacred rite, is the work exclusively of the Spirit by whom the child thus presented is regenerated. . . . By the water, therefore, which holds forth the sacrament of grace in its outward form, and by the Spirit who bestows the benefit of grace in its inward power, cancelling the bond of guilt, and restoring natural goodness [reconcilians bonum naturæ;], the man deriving his first birth originally from Adam alone, is regenerated in Christ alone. (Ep. 98 [2]: to Boniface [408] )

. . . in infants original sin is remitted through baptism, . . . (Sin.I.Bapt. i, 9 [IX] )

Now, inasmuch as infants are not held bound by any sins of their own actual life, it is the guilt of original sin which is healed in them by the grace of Him who saves them by the laver of regeneration. (Sin.I.Bapt. i, 24 [XIX] )

. . . the sacrament of baptism is undoubtedly the sacrament of regeneration . . . (Sin.I.Bapt. ii, 43 [XXVII] )

. . . that which has secured the adhesion of the universal Church from the earliest times— that believing infants have obtained through the baptism of Christ the remission of original sin. (Sin.I.Bapt. iii, 9)

“Who forgives all your iniquities”: this is done in the sacrament of baptism. (Sp.L, 59)

. . . those who have been baptized when they could no longer escape death, and have departed this life with all their sins blotted out . . . (City xiii, 7)

. . . there are two regenerations, . . . the one according to faith, and which takes place in the present life by means of baptism; the other according to the flesh, and which shall be accomplished in its incorruption and immortality by means of the great and final judgment (City xx, 6)

. . . that bath of regeneration, which they might have received and through which they might have been saved . . . (Nat., 4 [IV] )

. . . no man is justified unless he believes in Christ and is cleansed by His baptism. (Nat., 48 [XLI] )

And this is the meaning of the great sacrament of baptism which is solemnized among us, that all who attain to this grace should die to sin, as He is said to have died to sin, because He died in the flesh, which is the likeness of sin; and rising from the font regenerate, as He arose alive from the grave, should begin a new life in the Spirit, . . . (Ench., 42)

. . . the grace of baptism, which is given as an antidote to original sin, so that what our birth imposes upon us, our new birth relieves us from (this grace, however, takes away all the actual sins also that have been committed in thought, word, and deed): . . . in which all our guilt, both original and actual, is washed away, (Ench., 64)

Live consistently, especially ye candidates of Christ, recently baptized, just regenerated, . . . (Serm., 96, 2 [CXLVI] )

Eucharist and Salvation

But what is to receive the cup of salvation, but to imitate the Passion of our Lord? I will receive the cup of Christ, I will drink of our Lord’s Passion. (E.Ps., 103:2 [103, 3] )

For such now also profess: Jesus has come near to them, has made salvation in them; for He said, “Except a man eat my flesh, and drink my blood, he shall not have life in him.” [John 6:54] (L.John, 11, 4)

The Christians of Carthage have an excellent name for the sacraments, when they say that . . . the sacrament of the body of Christ nothing else than “life.” . . .  And what else do they say who call the sacrament of the Lord’s Supper life, than that which is written: “I am the living bread which came down from heaven;” [John 6:51] and “The bread that I shall give is my flesh, for the life of the world;” [John 6:51] and “Except you eat the flesh of the Son of man, and drink His blood, you shall have no life in you?” [John 6:53] (Sin.I.Bapt. i, 34 [XXIV] )

Is there anything, again, ambiguous in this: “Except men eat the flesh of the Son of man,” that is, become partakers of His body, “they shall not have life”? (Sin.I.Bapt. iii, 8)

If, however, Christ did not die in vain, then human nature cannot by any means be justified and redeemed from God’s most righteous wrath— in a word, from punishment— except by faith and the sacrament of the blood of Christ. (Nat., 2 [II] )

Faith Alone (Falsity of)

. . . we should not . . . be deceived by the name of Christ, by means of those who have the name and have not the deeds . . . (S.Mount ii, 25, 84)

And wherefore did our Lord Himself judge it necessary not only to say, “Then shall the righteous shine forth as the sun in the kingdom of their Father” [Matthew 13:43] which shall come to pass after the end of the world, but also to exclaim, “Woe unto the world because of offenses!” [Matthew 18:7] if not to prevent us from flattering ourselves with the idea that we can reach the mansions of eternal felicity, unless we have overcome the temptation to yield when exercised by the afflictions of time? Why was it necessary for Him to say, “Because iniquity shall abound, the love of many shall wax cold,” if not in order that those of whom He spoke in the next sentence, “but he that shall endure to the end shall be saved,” [Matthew 24:12-13] . . . (Ep. 78 [1]: to the Church at Hippo [404] )

Who is he that believes not that Jesus is the Christ? He that does not so live as Christ commanded. For many say, “I believe”: but faith without works saves not. Now the work of faith is Love, . . . (H.1Jn, 10, 1)

But, they say, of that unbelief alone, whereby they believed not in Christ, he willed them to repent. Wonderful presumption! (I would not give it a heavier name,) when, upon that being heard which was said, Repent ye, it is said to have been of unbelief alone, whereas the evangelic teaching delivered a change of life from the old unto the new, wherein certainly that also is contained which the Apostle lays down in that sentence, Let him that stole, steal no more; and the rest, wherein he follows out what it is to lay aside the old man, and to put on the new. . . . Now therefore, if they will, let them endeavour to maintain, that he saves himself from this perverse generation, who only believes in Christ, although he continue in what scandalous sins soever he will, even unto the making profession of adultery. Which if it be impious to assert, let them who are to be baptized hear, not only what they ought to believe, but also how they may save themselves from this perverse generation. For in that case it is necessary that they hear how, believing, they ought to walk, . . . (F.Works, 13)

What the Lord Himself, to pass over other things, when that rich man sought of Him, what good thing he should do, that he might attain life eternal, let them call to mind what He answered; If thou wilt come, said He, unto life, keep the Commandments. [Matthew 19:17] But he said, What? Then the Lord made mention of the Commandments of the Law, Thou shall not kill, Thou shall not commit adultery, and the rest. Whereupon when he had made answer that he had performed these from his youth, He added also a Commandment of perfection, that he should sell all that he had, and give in alms unto the poor, and have treasure in heaven, and follow the same Lord. Let them then see that it was not said unto him that he should believe and be baptized, by the aid of which alone those men think that a man comes unto life; but commandments of morals were given unto the man, which certainly without faith cannot be guarded and observed. Neither, however, because in this place the Lord appears to have been silent as to the suggestion of faith, do we lay down and contend, that we are to state commandments of morals alone to men who desire to attain unto life. For both are connected the one with the other, as I said before; because neither can the love of God exist in a man who loveth not his neighbour, nor the love of his neighbour in him who loveth not God. And so at times we find that Scripture makes mention of the one without the other, either this or that, in place of the full doctrine, so that even in this way we may understand that the one cannot exist without the other: because both he who believes in God ought to do what God commands; and he who therefore does it because God commands it, must of necessity believe in God. (F.Works, 20)

But, say they, the Catholic Christians have Christ for a foundation, and they have not fallen away from union with Him, no matter how depraved a life they have built on this foundation, as wood, hay, stubble; and accordingly the well-directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire, though it be with loss, since those things they have built on it shall be burned. Let the Apostle James summarily reply to them: “If any man say he has faith, and have not works, can faith save him?” [James 2:14] (City xxi, 26)

The Lord then did not utter the words, “If you forgive men their trespasses, your Father will also forgive you your trespasses,” [Matthew 6:14] in order that we might contract from this petition such confidence as should enable us to sin securely from day to day, either putting ourselves above the fear of human laws, or craftily deceiving men concerning our conduct, but in order that we might thus learn not to suppose that we are without sins, . . . While, then, those who seek occasion from this petition to indulge in habitual sin maintain that the Lord meant to include great sins, because He did not say, He will forgive you your small sins, but “your sins,” we, on the other hand, taking into account the character of the persons He was addressing, cannot see our way to interpret the expression “your sins” of anything but small sins, because such persons are no longer guilty of great sins. (City xxi, 27)

It is believed, moreover, by some, that men who do not abandon the name of Christ, and who have been baptized in the Church by His baptism, and who have never been cut off from the Church by any schism or heresy, though they should live in the grossest sin and never either wash it away in penitence nor redeem it by almsgiving, but persevere in it persistently to the last day of their lives, shall be saved by fire; that is, that although they shall suffer a punishment by fire, lasting for a time proportionate to the magnitude of their crimes and misdeeds, they shall not be punished with everlasting fire. But those who believe this, and yet are Catholics, seem to me to be led astray by a kind of benevolent feeling natural to humanity. For Holy Scripture, when consulted, gives a very different answer. (Ench., 67)

. . . nor so defend and maintain grace as if, by reason of it, you may love evil works in security and safety,–which may God’s grace itself avert from you! Now it was the words of such as these which the apostle had in view when he said, “What shall we say, then? Shall we continue in sin that grace may abound?” And to this cavil of erring men, who know nothing about the grace of God, he returned such an answer as he ought in these words: “God forbid. How shall we, that are dead to sin, live any longer therein?” Nothing could have been said more succinctly, and yet to the point. For what more useful gift does the grace of God confer upon us, in this present evil world, than our dying unto sin? (Ep. 215 [8]: to Valentinus [426] )

Unintelligent persons, however, with regard to the apostle’s statement: “We conclude that a man is justified by faith without the works of the law,” [Romans 3:28] have thought him to mean that faith suffices to a man, even if he lead a bad life, and has no good works. Impossible is it that such a character should be deemed “a vessel of election” by the apostle, who, after declaring that “in Christ Jesus neither circumcision avails anything, nor uncircumcision,” [Galatians 5:6] adds at once, “but faith which works by love.” (Grace.Free, 18)

And the apostle himself, after saying, “By grace are you saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast;” [Ephesians 2:8-9] saw, of course, the possibility that men would think from this statement that good works are not necessary to those who believe, but that faith alone suffices for them; and again, the possibility of men’s boasting of their good works, as if they were of themselves capable of performing them. To meet, therefore, these opinions on both sides, he immediately added, “For we are His workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them.” [Ephesians 2:10] . . . Now, hear and understand. “Not of works” is spoken of the works which you suppose have their origin in yourself alone; but you have to think of works for which God has moulded (that is, has formed and created) you. For of these he says, “We are His workmanship, created in Christ Jesus unto good works.”  (Grace.Free, 20)

If then we desire to see God, whereby shall our eye be purified? For who would not care for, and diligently seek the means of purifying that eye whereby he may see Him whom he longs after with an entire affection? The Divine record has expressly mentioned this when it says, “purifying their hearts by faith.” The faith of God then purifies the heart, the pure heart sees God. But because this faith is sometimes so defined by men who deceive themselves, as though it were enough only to believe (for some promise themselves even the sight of God and the kingdom of heaven, who believe and live evilly); against these, the Apostle James, incensed and indignant as it were with a holy charity, says in his Epistle, “You believe there is one God.” Thou applaudest yourself for your faith, for you mark how that many ungodly men think there are gods many, and you rejoice in yourself because you believe that there is but one God; “You do well: the devils also believe, and tremble.” Shall they also see God? They shall see Him who are pure in heart. But who can say that unclean spirits are pure in heart? And yet they also “believe and tremble.” (Serm., 3, 10 [LIII] )

For if he depart not from iniquity, he belongs not to the kingdom of Christ, even though he name the Name of Christ. (Serm., 21, 4 [LXXI] )

Faith and Works

When you have been baptized, hold fast a good life in the commandments of God, that you may guard your Baptism even unto the end. (Cat.Creed, 15)

The apostle had in view a spiritual structure, as he says elsewhere, “You are God’s building;” [1 Corinthians 3:9] and in this structure he found both a reason for joy and a reason for exertion. He rejoiced to see part already finished; and the necessity of bringing the edifice to perfection called for exertion. (C.Faust. i, 3)

Let us therefore not flatter the Catholic who is hemmed in with all these vices, nor venture, merely because he is a Catholic Christian, to promise him the impunity which holy Scripture does not promise him; nor, if he has any one of the faults above mentioned, ought we to promise him a partnership in that heavenly land. (Bapt., iv, 19, 27)

. . . He wills not to distinguish faith from work, but declared faith itself to be work. For it is that same faith that works by love. [Galatians 5:6] (L.John, 25, 12)

. . . by means of the free-will naturally implanted within him, he enters on the way which is pointed out to him, and by persevering in a just and pious course of life, deserves to attain to the blessedness of eternal life. (Sp.L, 4)

Is it not because those very tables of the law were written by the finger of God, that the Spirit of God by whom we are sanctified is also the finger of God, in order that, living by faith, we may do good works through love? (Sp.L, 28 [XVI] )

Whence, therefore, arises this love—that is to say, this charity,— by which faith works, if not from the source whence faith itself obtained it? For it would not be within us, to what extent soever it is in us, if it were not diffused in our hearts by the Holy Ghost who is given to us. [Romans 5:5] (Sp.L, 56)

But in these very words of Peter they have whence they might be admonished, if they would attend diligently. For after that he had said, Repent ye, and he baptized every one of you in the Name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For unto us is this  promise and unto our children, and unto all who are afar off, whomsoever the Lord our God shall call; the writer of the book straightway added and said, And with many other words testified he, saying, Save yourselves from this perverse generation. But they most eagerly caught and received his words, (and believed,) and were baptized; and there were added on that day three thousand souls. Who would not here understand, that in those many other words, on which, by reason of their length, the writer is silent, this was the object of Peter, that they should save themselves from this perverse generation; since the sentence itself is given briefly, in order to persuade to which Peter urged them with many words. The sum and substance, that is to say, was set down, when it was said, Save yourselves from this perverse generation. But, in order that this might be done, Peter with many words testified. Among these words was the condemnation of dead works, which they who love this world work evilly, and the setting forth of a good life, for them to hold and follow, who save themselves from this perverse generation. (F.Works, 13)

When therefore the Apostle says, that he judges that a man is justified through faith without the works of the law; this is not his object, that, after the delivery and profession of faith, works of righteousness be despised, but that each man may know that he can be justified through faith, although the works of the law have not gone before. For they follow after one who is justified, not go before one who shall be justified. . . . Whereas therefore this opinion had at that time arisen, other Apostolic Epistles of Peter, John, James, and Jude, direct their aim chiefly against it, so as with vehemence to maintain that faith without works profiteth not: in like manner as Paul himself hath laid down, that not any faith whatsoever whereby God is believed in, but that whose works proceed of love, is saving, and truly according to the Gospel; And faith, he says, which worketh through love. Whence that faith which seems to some to be sufficient unto salvation, he so asserts to be of no avail, as that he says, If I have all faith, so as to remove mountains, and have not love, I am nothing. But where faithful love worketh, there without doubt is a good life, for love is the fulness of the law. (F.Works, 21)

And lest it should be thought that good works will be wanting in those who believe, he adds further: “For we are His workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them.” [Eph 2:10] (Ench., 31)

I have written a book on this subject, entitled Of Faith and Works, in which, to the best of my ability, God assisting me, I have shown from Scripture, that the faith which saves us is that which the Apostle Paul clearly enough describes when he says: “For in Jesus Christ neither circumcision avails anything, nor uncircumcision, but faith which works by love.” [Galatians 5:6] But if it works evil, and not good, then without doubt, as the Apostle James says, “it is dead, being alone.” [James 2:17] The same apostle says again, “What does it profit, my brethren, though a man say he has faith, and have not works? Can faith save him?” [James 2:14] And further, if a wicked man shall be saved by fire on account of his faith alone, and if this is what the blessed Apostle Paul means when he says, “But he himself shall be saved, yet so as by fire;” [1 Corinthians 3:15] then faith without works can save a man, and what his fellow-apostle James says must be false. And that must be false which Paul himself says in another place: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners; shall inherit the kingdom of God.” [1 Corinthians 6:9-10] For if those who persevere in these wicked courses shall nevertheless be saved on account of their faith in Christ, how can it be true that they shall not inherit the kingdom of God? (Ench., 67)

Therefore, the apostle having said, “You are saved through faith,” [Ephesians 2:8] added, “And that not of yourselves, but it is the gift of God.” And again, lest they should say they deserved so great a gift by their works, he immediately added, “Not of works, lest any man should boast.” [Ephesians 2:9] Not that he denied good works, or emptied them of their value, when he says that “God renders to every man according to his works” [Romans 2:6]; but because works proceed from faith, and not faith from works. Therefore it is from Him that we have works of righteousness, from whom comes also faith itself . . . (Grace.Free, 17)

But perhaps it may be said: “The apostle distinguishes faith from works; he says, indeed, that grace is not of works, but he does not say that it is not of faith.” This, indeed, is true. But Jesus says that faith itself also is the work of God, and commands us to work it. For the Jews said to Him, “What shall we do that we may work the work of God? Jesus answered, and said unto them, ‘This is the work of God, that you believe in Him whom He has sent.’” [John 6:28] (Pred., 12 [VII] )

Judgment and Works

Next, in what manner is that true which He will say unto them whom He will set on his left hand, Go ye into everlasting fire, which is prepared for the devil and his angels? Whom He rebukes, not because they have not believed in Him, but because they have not done good works. For assuredly, in order that no man may promise unto himself life everlasting, of faith, which without works is dead, therefore said He that He will separate all nations, which were mixed together, and were wont to use the same pastures: that it may be evident, that they will say unto Him, Lord, when saw we Thee suffering this and that, and ministered not unto Thee, who had believed in Him, but had not been careful to do good works, as if of their very dead faith they should attain unto eternal life. What? and will they haply, who have omitted to do works of mercy, go into everlasting fire . . . (F.Works, 25)

He judges, too, not only in the mass, condemning the race of devils and the race of men to be miserable on account of the original sin of these races, but He also judges the voluntary and personal acts of individuals. . . . men are punished by God for their sins often visibly, always secretly, either in this life or after death . . . (City xx, 1)

In another place, again, He tells us that He will come with His angels in His majesty; and before Him shall be gathered all nations, and He shall separate them one from another; some He will set on His right hand, and after enumerating their good works, will award to them eternal life; and others on His left hand, whose barrenness in all good works He will expose, will He condemn to everlasting fire. [Matthew 25:33] In two other passages He deals with that wicked and slothful servant, who neglected to trade with His money, [Luke 19:20-24] and with the man who was found at the feast without the wedding garment—and He orders them to be bound hand and foot, and to be cast into outer darkness. [Matthew 22:11-13] And in yet another scripture, after admitting the five virgins who were wise, He shuts the door against the other five foolish ones. [Matthew 25:1-10] Now these descriptions—and there are others which at the instant do not occur to me—are all intended to represent to us the future judgment . . . by the many descriptions which are scattered throughout the Holy Scriptures there is signified to us but one mode of final judgment, which is inscrutable to us—with only the variety of deservings preserved in the rewards and punishments. (P.Pel., 11)

Justification, Imputed (Initial)

. . . through the merciful deliverance of Him who justifies the ungodly, imputing to him a reward according to grace, not according to debt. For among this number is the apostle, who says, “I obtained mercy to be faithful.” [1 Corinthians 7:25] (City xxi, 27)

Justification, Infused (Sanctification)

For the soul is raised up again by repentance, and the renewing of life is begun in the body still mortal by faith, by which men believe in Him who justifies the ungodly; and it is increased and strengthened by good habits from day to day, as the inner man is renewed more and more. (Trin. iv, 3, 5)

Therein is our true peace and firm bond of union with our Creator, that we should be purified and reconciled through the Mediator of life, as we had been polluted and alienated, and so had departed from Him, through the mediator of death. (Trin. iv, 10, 13)

. . . the mind must be purged by faith, by more and more abstaining from sins, and by doing good works, and by praying with the groaning of holy desires; that by profiting through the divine help, it may both understand and love. (Trin. iv, 21, 31)

Certainly this renewal does not take place in the single moment of conversion itself, as that renewal in baptism takes place in a single moment by the remission of all sins; for not one, be it ever so small, remains unremitted. But as it is one thing to be free from fever, and another to grow strong again from the infirmity which the fever produced; and one thing again to pluck out of the body a weapon thrust into it, and another to heal the wound thereby made by a prosperous cure; so the first cure is to remove the cause of infirmity, and this is wrought by the forgiving of all sins; but the second cure is to heal the infirmity itself, and this takes place gradually by making progress in the renewal of that image: which two things are plainly shown in the Psalm, where we read, Who forgives all your iniquities, which takes place in baptism; and then follows, and heals all your infirmities; and this takes place by daily additions, while this image is being renewed. And the apostle has spoken of this most expressly, saying, And though our outward man perish, yet the inner man is renewed day by day. And it is renewed in the knowledge of God, i.e. in righteousness and true holiness, according to the testimonies of the apostle cited a little before. (Trin. xiv, 17, 23)

But it may be inquired how they were no more of the world, if they were not yet sanctified in the truth; or, if they already were, why He requests that they should be so. Is it not because even those who are sanctified still continue to make progress in the same sanctification, and grow in holiness; and do not so without the aid of God’s grace, but by His sanctifying of their progress, even as He sanctified their outset? And hence the apostle likewise says: “He who has begun a good work in you, will perform it until the day of Jesus Christ.” [Philippians 1:6] (L.John, 108, 2)

For the man here has had sins: but from the time that he was born of God, he has begun not to have sins. If it were so, there would be no question to embarrass us. For we should say, “We have been sinners, but now we are justified: we have had sin, but now we have none.” (H.1Jn, 5, 1)

But whosoever shall put his trust in Him, and yield himself up to Him, for the forgiveness of all his sins, for the cure of all his corruption, and for the kindling and illumination of his soul by His warmth and light, shall have good works by his grace; and by them he shall be even in his body redeemed from the corruption of death, crowned, satisfied with blessings,— not temporal, but eternal—above what we can ask or understand. (Sp.L, 58)

These are the diseases of a man’s old nature which, however, if we only advance with persevering purpose, are healed by the growth of the new nature day by day, by the faith which operates through love. (Sp.L, 59)

. . . whatever be the quality or extent of the righteousness which we may definitely ascribe to the present life, there is not a man living in it who is absolutely free from all sin; and that it is necessary for every one to give, that it may be given to him; and to forgive, that it may be forgiven him; [Luke 11:4] and whatever righteousness he has, not to presume that he has it of himself, but from the grace of God, who justifies him, and still to go on hungering and thirsting for righteousness [Matthew 5:6] from Him who is the living bread, [John 6:51] and with whom is the fountain of life; who works in His saints, while labouring amidst temptation in this life, their justification in such manner that He may still have somewhat to impart to them liberally when they ask, and something mercifully to forgive them when they confess. (Sp.L, 65)

Let us therefore take diligent heed, by the help of our Lord God, that we cause not in men an evil security, by telling them, that, if they shall have been baptized in Christ, of what nature soever their lives in that faith shall have been, they shall come unto eternal salvation; that we make not Christians in the manner in which the Jews made proselytes, unto whom the Lord says, Woe unto you, Scribes and Pharisees, who compass sea and land to make one proselyte; but after ye have made him, ye make him a child of hell twofold more than yourselves. But let us rather hold the sound doctrine of God our Master in both things; that there be a Christian life in harmony with holy Baptism, and that eternal life be promised to no man, if either be wanting. For He who said, Except a man be born again of water and of the Spirit, he shall not enter into the kingdom of heaven; Himself also said, Except your righteousness shall abound above that of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven. Of them it is that He saith, The Scribes and Pharisees sit on Moses’ seat; what things they say, do ye; but what they do, do ye not; for they say and do not. Therefore their righteousness is to say and not do; and thus He willed that ours should be abundant above theirs, to say and do; which if it shall not be, there shall be no entrance into the kingdom of heaven. (F.Works, 48)

. . . it is that we may cleave to Him, that we are cleansed from all stain of sins and evil passions, and are consecrated in His name. (City x, 3)

. . . the man Christ Jesus, by whom we are reconciled to God, the cleansing from sin being accomplished. For men are separated from God only by sins, from which we are in this life cleansed not by our own virtue, but by the divine compassion; through His indulgence, not through our own power. For, whatever virtue we call our own is itself bestowed upon us by His goodness. . . . there has been vouchsafed to us, through the Mediator, this grace, that we who are polluted by sinful flesh should be cleansed by the likeness of sinful flesh. (City x, 22)

For in proportion as a man loves what Christ disapproves does he himself abandon Christ. For what does it profit a man that he is baptized, if he is not justified? Did not He who said, “Unless a man be born of water and of the Spirit, he shall not enter into the kingdom of God,” [John 3:5] say also, “Unless your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall not enter into the kingdom of heaven?” [Matthew 5:20] (City xxi, 27)

As therefore, for example’s sake, a man who is lamed by a wound is cured in order that his step for the future may be direct and strong, its past infirmity being healed, so does the Heavenly Physician cure our maladies, not only that they may cease any longer to exist, but in order that we may ever afterwards be able to walk aright—to which we should be unequal, even after our healing, except by His continued help. . . . For, just as the eye of the body, even when completely sound, is unable to see unless aided by the brightness of light, so also man, even when most fully justified, is unable to lead a holy life, if he be not divinely assisted by the eternal light of righteousness. God, therefore, heals us not only that He may blot out the sin which we have committed, but, furthermore, that He may enable us even to avoid sinning. (Nat., 29 [XXVI] )

. . . it is our duty at once to be thankful for what is already healed within us, and to pray for such further healing as shall enable us to enjoy full liberty, in that most absolute state of health which is incapable of addition, the perfect pleasure of God. For we do not deny that human nature can be without sin; nor ought we by any means to refuse to it the ability to become perfect, since we admit its capacity for progress—by God’s grace, however, through our Lord Jesus Christ. By His assistance we aver that it becomes holy and happy, by whom it was created in order to be so. (Nat., 68 [LVIII] )

If God wished not that man should be without sin, He would not have sent His Son without sin, to heal men of their sins. This takes place in believers who are being renewed day by day, [2 Corinthians 4:16] until their righteousness becomes perfect, like fully restored health. (Perf., 3, 7)

. . . he has kept God’s ways who does not so turn aside as to forsake them, but makes progress by running his course therein; although, weak as he is, he sometimes stumbles or falls, onward, however, he still goes, sinning less and less until he reaches the perfect state in which he will sin no more. For in no other way could he make progress, except by keeping His ways. (Perf., 11, 27)

“And every man that has this hope towards Him purifies himself, even as He is pure,” [1 John 3:3] — purifies himself, not indeed by himself alone, but by believing in Him, and calling on Him who sanctifies His saints; which sanctification, when perfected at last (for it is at present only advancing and growing day by day), shall take away from us for ever all the remains of our infirmity. (Perf., 18, 39)

. . . the unrighteous man is justified, that is, becomes just instead of impious, and begins to possess that good desert which God will crown when the world shall be judged. (Ep. 214 [4]: to Valentinus [426] )

This is the advice of the Apostle Paul, who, after saying that he was not yet perfect, [Philippians 3:12] a little later adds, “Let us, therefore, as many as are perfect, be thus minded,” [Philippians 3:15] — meaning perfect to a certain extent, but not having attained to a perfection sufficient for us . . . (Grace.Free, 1 [I] )

Merit

God, through whom we disapprove the error of those, who think that there are no merits of souls before You. (Sol. i, 3)

A crown of victory is not promised, save to them who strive. (Confl., 1)

And according to the cleanness of My deeds He will recompense Me, who has given Me to do well by bringing Me forth into the broad place of faith. (E.Ps., 18:20 [18:21] )

. . . not only for the breadth of faith, which works by love; but also for the length of perseverance, will the Lord reward Me according to My righteousness. (E.Ps., 18:24 [18:25] )

. . . let me say to every man that is to be born, nothing you are by yourself, on God call thou, your own are sins, merits are God’s: punishment to you is owing, and when reward shall have come, His own gifts He will crown, not your merits. (E.Ps., 71:19 [71, 22] )

. . . cures more frequent by the merits of Martyrs. (E.Ps., 119:157 [119, 155] )

Since those also which are called our deserts, are His gifts. For, that faith may work by love, the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Trin. xiii, 10, 14)

. . . it was not the sacrament, but the personal merit that was different in the two cases. (C.Pet., ii, 47, 110)

For I would ask whether you use the Lord’s prayer in your devotions? For if you do not use that prayer, which our Lord taught His disciples for their use, where have you learned another, proportioned to your merits, as exceeding the merits of the apostles? (C.Pet., ii, 104, 237)

For if the sanctity of baptism be according to the diversity of merits in them that administer it, then as merits are diverse there will be diverse baptisms; and the recipient will imagine that what he receives is so much the better, the better he appears to be from whom he received it. . . . Therefore if one receive baptism from him, for example, who is a righteous saint, another from another who is of inferior merit with God, of inferior degree, of inferior continence, of inferior life, how notwithstanding is that which they receive one, equal and like . . .? (L.John, 6, 8)

Merit is accumulating now to the believer, and then the reward is paid into the hand of the beholder. . . . As far as each one has been a partaker of You, some less, some more, such will be the diversity of rewards in proportion to the diversity of merits . . .  (L.John, 68, 3)

He crowns, therefore, with loving-kindness and tender mercy; but even so according to works. (Sp.L, 59)

. . . the merit which is bestowed upon each man by divine grace.  (City xx, 21)

God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin—the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. (City xxii, 30)

It is after this life, indeed, that the reward of perfection is bestowed, but only upon those by whom in their present life has been acquired the merit of such a recompense. (Perf., 8, 17)

Their own crown is recompensed to their merits; but your merits are the gifts of God! (P.Pel., 35)

For there are whom these things aid nothing at all, namely, when they are done either for persons whose merits are so evil, that neither by such things are they worthy to be aided; or for persons whose merits are so good, that of such things they have no need as aids. (Dead, 2)

Therefore, it is in this life that all the merit or demerit is acquired, which can either relieve or aggravate a man’s sufferings after this life. No one, then, need hope that after he is dead he shall obtain merit with God which he has neglected to secure here. (Ench., 110)

The good, indeed, shall receive their reward according to the merits of their own good-will, but then they received this very good-will through the grace of God . . . (Ep. 215 [1]: to Valentinus [426] )

But it is plain that when it has been given, also our good merits begin to be—yet only by means of it; for, were that only to withdraw itself, man falls, not raised up, but precipitated by free will. Wherefore no man ought, even when he begins to possess good merits, to attribute them to himself, but to God, . . . even after he has become justified by faith, grace should accompany him on his way, and he should lean upon it, lest he fall. (Grace.Free, 13 [VI] )

Let us see what he says when his final sufferings were approaching, writing to Timothy: “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight; I have finished my course; I have kept the faith.” [2 Timothy 4:6-7] He enumerates these as, of course, now his good merits; so that, as after his evil merits he obtained grace, so now, after his good merits, he might receive the crown. Observe, therefore, what follows: “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.” [2 Timothy 4:8] (Grace.Free, 14)

If, then, your good merits are God’s gifts, God does not crown your merits as your merits, but as His own gifts. (Grace.Free, 15)

. . . since even that life eternal itself, which, it is certain, is given as due to good works, is called by so great an apostle the grace of God, although grace is not rendered to works, but is given freely, it must be confessed without any doubt, that eternal life is called grace for the reason that it is rendered to those merits which grace has conferred upon man. (Reb.Gr., 41)

. . . the grace of God is not given according to our merits; because even every one of the merits of the righteous is God’s gift, and is conferred by God’s grace. . . . merits of the saints, then, which are no merits unless they are the gifts of God, . . . (Persev., 4)

. . . “you He crowns with pity and mercy;” and if your own merits have gone before, God says to you, “Examine well your merits, and you shall see that they are My gifts.” (Serm., 81, 8 [CXXXI])

Sacraments and Grace

. . . grace, which is the virtue of the Sacraments, . . . (E.Ps., 78:1 [78, 2] )

Wherefore God gives the sacrament of grace even through the hands of wicked men, but the grace itself only by Himself or through His saints. (Bapt., v, 21, 29)

. . . even when spiritual grace is dispensed to those that believe by the hands of a holy and faithful minister, it is still not the minister himself who justifies, but that One of whom it is said, that “He justifies the ungodly?” [Romans 4:5] (C.Pet., i, 5, 6)

Sacraments and Salvation

The Sacraments of the New Testament give Salvation . . . (E.Ps., [74, 1] )

For salvation is peculiar to the good; but the sacraments are common to the good and bad alike. (Bapt., vii, 33, 65)

. . . the sacraments of the Church, without which there is no entrance to the life which is the true life. (L.John, 120, 2)

Good is it for us that we love not the world, lest the sacraments remain in us unto damnation, not as means of strengthening unto salvation. (H.1Jn, 2, 9)

Suffering, Redemptive (Participation in Christ’s Suffering)

The sufferings therefore of Christ are not in Christ alone; nay, there are not any save in Christ. For if Christ you understand to be Head and Body, the sufferings of Christ are not, save in Christ: but if Christ thou understand of Head alone, the sufferings of Christ are not in Christ alone. For if the sufferings of Christ are in Christ alone, to wit in the Head alone; whence says a certain member of Him, Paul the Apostle, “In order that I may supply what are wanting of the oppressions of Christ in my flesh”? [Colossians 1:24] If therefore in the members of Christ you are, whatsoever man you are that art hearing these words, whosoever you are that dost hear these words (but however, you hear, if in the members of Christ you are): whatsoever thing you suffer from those that are not in the members of Christ, was wanting to the sufferings of Christ. Therefore it is added because it was wanting; you fill up the measure, you cause it not to run over: you suffer so much as was to be contributed out of your sufferings to the whole suffering of Christ, that has suffered in our Head, and does suffer in His members, that is, in our own selves. Unto this our common republic, as it were each of us according to our measure pays that which we owe, and according to the powers which we have, as it were a quota of sufferings we contribute. The storehouse of all men’s sufferings will not be completely made up, save when the world shall have been ended . . . (E.Ps., [62, 2])

For this purpose he briefly sketches in what follows the troubles of Christ’s body. For it is not in the Head alone that they took place, since it is said to Saul too, “Why do you persecute Me?” [Acts 9:4] and Paul himself, as if placed as an elect member in the same body, says, “That I may fill up that which is behind of the afflictions of Christ in my flesh.” [Colossians 1:24] (E.Ps., 88:14 [88, 13] )

Synergy: Cooperation with God’s Grace as “Co-Laborers”

We believe also, that On the Third Day He Rose Again from The Dead, the first-begotten for brethren destined to come after Him, whom He has called into the adoption of the sons of God, whom [also] He has deemed it meet to make His own joint-partners and joint-heirs. (F.Creed, 5, 12)

. . . the grace of God, which does work not only remission of sins, but also does make the spirit of man to work together therewith in the work of good deeds, . . . To believe in God therefore is this, in believing to cleave unto God who works good works, in order to work with Him well. (E.Ps., 78:8 [78, 7] )

. . . these same saints shall rest also in Him after all the good works in which they have served Him—which He Himself, indeed, works in them, who calls them, and instructs them, and puts away the offenses that are past, and justifies the man who previously was ungodly. For as, when by His gift they work that which is good, He is Himself rightly said to work (that in them) . . . (Cat.U., 17, 28)

But God crowns in us the gifts of His own mercy; but on condition that we walk with perseverance in that grace which in the first instance we received. (L.John, 3, 10)

But there are also in the heavens, thrones, governments, principalities, powers, archangels, and angels, which are all of them the work of Christ; and is it, then, greater works also than these that he does, who, with Christ working in him, is a co-worker in his own eternal salvation and justification? I dare not call for any hurried decision on such a point: let him who can, understand, and let him who can, judge whether it is a greater work to create righteous beings than to make righteous the ungodly. . . . And it is assuredly something less to preach the words of righteousness, which He did apart from us, than to justify the ungodly, which He does in such a way in us that we also are doing it ourselves. (L.John, 72, 3)

Continue, for He continues: and persevere in walking, that you may reach the goal: for that to which you tend will not remove. See: “And every one that has this hope in Him, purifies himself even as He is pure.” See how he has not taken away free-will, in that he says, “purifies himself.” Who purifies us but God? Yea, but God does not purify you if you be unwilling. Therefore, in that you join your will to God, in that you purify yourself. Thou purifiest yourself, not by yourself, but by Him who comes to inhabit you. Still, because you do somewhat therein by the will, therefore is somewhat attributed to you. (H.1Jn, 4, 7)

God is said to be “our Helper;” but nobody can be helped who does not make some effort of his own accord. For God does not work our salvation in us as if he were working in insensate stones, or in creatures in whom nature has placed neither reason nor will. (Sin.I.Bapt. ii, 6)

. . . to lead a holy life is the gift of God—not only because God has given a free-will to man, without which there is no living ill or well; nor only because He has given him a commandment to teach him how he ought to live; but because through the Holy Ghost He sheds love abroad in the hearts [Romans 7:7] of those whom he foreknew . . . even man’s righteousness must be attributed to the operation of God, although not taking place without man’s will; and we therefore cannot deny that his perfection is possible even in this life, because all things are possible with God, [Mark 10:27] — both those which He accomplishes of His own sole will, and those which He appoints to be done with the cooperation with Himself of His creature’s will. (Sp.L, 7 [V] )

. . . they are justified freely by His grace—not that it is wrought without our will . . . (Sp.L, 15 [IX] )

We must therefore avoid saying, that the way in which God assists us to work righteousness, and “works in us both to will and to do of His good pleasure,” [Philippians 2:13] is by externally addressing to our faculties precepts of holiness; for He gives His increase internally, [1 Corinthians 3:7] by shedding love abroad in our hearts by the Holy Ghost, which is given to us. [Romans 5:5] (Sp.L, 42 [XXV] )

Now this that the apostle says, “It is God that works in you both to will and to do of His own good pleasure,” [Philippians 2:13] belongs already to that grace which faith secures, in order that good works may be within the reach of man—even the good works which faith achieves through the love which is shed abroad in the heart by the Holy Ghost which is given to us. (Sp.L, 57 [XXXIII] )

We run, therefore, whenever we make advance; . . . in order that we may be in every respect perfect, without any infirmity of sin whatever—a result which God not only wishes, but even causes and helps us to accomplish. And this God’s grace does, in co-operation with ourselves, through Jesus Christ our Lord, as well by commandments, sacraments, and examples, as by His Holy Spirit also . . . (Perf., 20, 43)

For who indeed could condemn or deny the freedom of the will, when God’s help is associated with it? . . . And our free will can do nothing better for us than to submit itself to be led by Him who can do nothing amiss; and after doing this, not to doubt that it was helped to do it by Him . . . (P.Pel., 4 [II] )

The apostle, however, holds the contrary, when he says, “Work out your own salvation with fear and trembling.” [Philippians 2:12] And that they might be sure that it was not simply in their being able to work (for this they had already received in nature and in teaching), but in their actual working, that they were divinely assisted, the apostle does not say to them, “For it is God that works in you to be able,” as if they already possessed volition and operation among their own resources, without requiring His assistance in respect of these two; but he says, “For it is God which works in you both to will and to perform of His own good pleasure;” [Philippians 2:13] or, as the reading runs in other copies, especially the Greek, “both to will and to operate.” Consider, now, whether the apostle did not thus long before foresee by the Holy Ghost that there would arise adversaries of the grace of God; and did not therefore declare that God works within us those two very things, even “willing” and “operating,” which this man so determined to be our own, as if they were in no wise assisted by the help of divine grace. (Grace.Orig. i, 6 [V] )

. . . we have now proved by our former testimonies from Holy Scripture that there is in man a free determination of will for living rightly and acting rightly; so now let us see what are the divine testimonies concerning the grace of God, without which we are not able to do any good thing. (Grace.Free, 7)

If he should say in respect of these commandments, I wish to keep them, but am mastered by my concupiscence, then the Scripture responds to his free will, as I have already said: “Be not overcome of evil, but overcome evil with good.” [Romans 12:21] In order, however, that this victory may be gained, grace renders its help . . . the victory in which sin is vanquished is nothing else than the gift of God, who in this contest helps free will. (Grace.Free, 8)

. . .  a man is assisted by grace, in order that his will may not be uselessly commanded. (Grace.Free, 9)

And it was while he had this evil merit that a good one was rendered to him instead of the evil; and, therefore, he went on at once to say, “But by the grace of God I am what I am.” [1 Corinthians 15:10] Then, in order to exhibit also his free will, he added in the next clause, “And His grace within me was not in vain, but I have laboured more abundantly than they all.” This free will of man he appeals to in the case of others also, as when he says to them, “We beseech you that you receive not the grace of God in vain.” [2 Corinthians 6:1] Now, how could he so enjoin them, if they received God’s grace in such a manner as to lose their own will? Nevertheless, lest 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.” [1 Corinthians 15:10] 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. (Grace.Free, 12)

It is not, however, to be for a moment supposed, because he said, “It is God that works in you both to will and to do of his own good pleasure,” [Philippians 2:13] that free will is taken away. If this, indeed, had been his meaning, he would not have said just before, “Work out your own salvation with fear and trembling.” [Philippians 2:12] For when the command is given “to work,” their free will is addressed; and when it is added, “with fear and trembling,” they are warned against boasting of their good deeds as if they were their own, by attributing to themselves the performance of anything good. (Grace.Free, 21 [IX] )

It is certain that it is we that act when we act; but it is He who makes us act, by applying efficacious powers to our will, who has said, “I will make you to walk in my statutes, and to observe my judgments, and to do them.” [Ezekiel 36:27] (Grace.Free, 32 [XVI] )

He operates, therefore, without us, in order that we may will; but when we will, and so will that we may act, He co-operates with us. We can, however, ourselves do nothing to effect good works of piety without Him either working that we may will, or co-working when we will. Now, concerning His working that we may will, it is said: “It is God which works in you, even to will.” [Philippians 2:13] While of His co-working with us, when we will and act by willing, the apostle says, “We know that in all things there is co-working for good to them that love God.” [Romans 8:28] (Grace.Free, 33 [XVII] )

. . . “work out our own salvation with fear and trembling; for it is God that works in us both to will and to do for His good pleasure.” [Philippians 2:12-13] We therefore will, but God works in us to will also. We therefore work, but God works in us to work also for His good pleasure. (Pred., 33)

Total Depravity (Falsity of); Human Nature

. . . let them cease to say and to teach that there are two kinds of souls, one of which has nothing of evil, the other nothing of good . . .  (Soul.c.M, 14)

. . . every nature, as far as it is nature, is good; since in one and the same thing in which I found something to praise, and he found something to blame, if the good things are taken away, no nature will remain; but if the disagreeable things are taken away, the nature will remain unimpaired. (C.Fund.M, 33, 36)

. . . enough has been said to show that corruption does harm only as displacing the natural condition; and so, that corruption is not nature, but against nature. And if corruption is the only evil to be found anywhere, and if corruption is not nature, no nature is evil. (C.Fund.M, 35, 39)

. . . God’s image has not been so completely erased in the soul of man by the stain of earthly affections, as to have left remaining there not even the merest lineaments of it . . . what was impressed on their hearts when they were created in the image of God has not been wholly blotted out . . . this writing in the heart is effected by renovation, although it had not been completely blotted out by the old nature. . . . the law of God, which had not been wholly blotted out there by unrighteousness . . . (Sp.L, 48)

. . . no one is evil by nature, but whoever is evil is evil by vice . . .  (City xiv, 6)

. . . evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. (City xiv, 11)

. . . there is, owing to the defects that have entered our nature, not to the constitution of our nature, a certain necessary tendency to sin . . . (Nat., 79 [LXVI] )

And in the same way, just as an evil tree cannot bring forth good fruit, so an evil will cannot produce good works. But from the nature of man, which is good, may spring either a good or an evil will. And certainly there was at first no source from which an evil will could spring, except the nature of angel or of man, which was good. (Ench., 15)

Works, Good (in Grace)

But as regards this point, that those who have been pleased with your good deeds should imitate you, we are to act before the eyes not only of believers, but also of unbelievers, so that by our good works, which are to be praised, they may honour God, and may come to salvation. (S.Mount ii, 2, 6)

. . . in order that good works may follow, faith does precede; and there are not any good works, save those which follow faith preceding . . . (E.Ps., 68:32 [68, 37] )

If the love of the Father abide not in you, you are not born of God. How do you boast to be a Christian? You have the name, and hast not the deeds. But if the work shall follow the name, let any call you pagan, show by deeds that you are a Christian. For if by deeds you do not show yourself a Christian, all men may call you a Christian yet; what does the name profit you where the thing is not forthcoming? (H.1Jn, 5, 12)

When any Christian has begun to live well, to be fervent in good works, and to despise the world; in this newness of his life he is exposed to the animadversions and contradictions of cold Christians. But if he persevere, and get the better of them by his endurance, and faint not in good works; those very same persons who before hindered will now respect him. For they rebuke, and hinder, and withstand him so long as they have any hope that he will yield to them. But if they shall be overcome by their perseverance who make progress, they turn round and begin to say, “He is a great man, a holy man, happy he to whom God has given such grace.” (Serm., 38, 18 [LXXXVIII] )

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Summary: I compile extensive writings from St. Augustine (354-430): all of which express his opposition to the novel 16th century innovation of “faith alone”.

2024-04-25T15:48:57-04:00

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[relevant sections from my book,  The Quotable Eastern Church Fathers: Distinctively Catholic Elements in Their Theology (July 2013, 303 pages). To verify sources (standard Schaff edition of the Fathers), see the St. John Chrysostom section on the New Advent web page, “The Fathers of the Church”]

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Baptism and Being “Born Again”

And for what reason, says one, if the laver take away all our sins, is it called, not a laver of remission of sins, nor a laver of cleansing, but a laver of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but so as if we were born again. (Instructions to Catechumens, First, 3; NPNF1-9)

Baptism and Justification / Sanctification

Hear therefore what follows: “And such were some of you, but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the spirit of our God.” We promise to show you that they who approach the laver become clean from all fornication: but the word has shown more, that they have become not only clean, but both holy and just, for it does not say only “ye were washed,” but also “ye were sanctified and were justified.” What could be more strange than this, when without toil, and exertion, and good works, righteousness is produced? For such is the lovingkindness of the Divine gift that it makes men just without this exertion. (Instructions to Catechumens, First, 3; NPNF1-9)

Ver. 30. “Moreover whom He did predestinate, them He also called; and whom He called, them He also justified.” Now He justified them by the regeneration of the laver. “And whom He justified, them He also glorified” by the gift, by the adoption. (Homily XV on Romans 8:28: v. 8:30; NPNF1-11)

For, writing to the Corinthians, he says, “But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” (1 Cor. vi. 11.) What then, tell me? were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. (Homily XXX on 2 Corinthians 13:10, 3, v. 13:14; NPNF1-12)

. . . when we had committed many and grievous sins, and had not ceased from youth to extreme old age to defile our souls with ten thousand evil deeds, for none of these sins did He demand from us a reckoning, but granted us remission of them by the washing of Regeneration, and freely gave us Righteousness and Sanctification. (Homily XXVIII on John, v. 3:17;  NPNF1-14)

Baptism and Salvation

We have the sum and substance of the good things: through baptism we received remission of sins, sanctification, participation of the Spirit, adoption, eternal life. (Homily XL on Acts 18:18; NPNF1-11)

Yea, again I say, great indeed is Baptism, and without baptism it is impossible to obtain the kingdom. . . . It is impossible to be saved without it, . . . (Homily III on 1 Corinthians 1:10, 6; v. 1:14, 17; NPNF1-12)

Baptismal Regeneration

These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head. . . . the others [priests] are the authors of our birth from God, even that blessed regeneration which is the true freedom and the sonship according to grace. . . . our priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness—not to pronounce it removed after examination, but actually and absolutely to take it away. (Treatise Concerning the Christian Priesthood, Book III, 6; NPNF1-9)

. . . I see that our discourse now constrains us to something more necessary to say what baptism is, and for what reason it enters into our life, and what good things it conveys to us. But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. “He saved us,” he saith, “through the laver of regeneration, and renewing of the Holy Ghost.” It is called also illumination, and this St. Paul again has called it, “For call to remembrance the former days in which after ye were illuminated ye endured a great conflict of sufferings;” and again, “For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance.” It is called also, baptism: “For as many of you as were baptized into Christ did put on Christ.” (Instructions to Catechumens, First, 2; NPNF1-9)

For it creates and fashions us anew not forming us again out of earth, but creating us out of another element, namely, of the nature of water. For it does not simply wipe the vessel clean, but entirely remoulds it again. For that which is wiped clean, even if it be cleaned with care, has traces of its former condition, and bears the remains of its defilement, but that which falls into the new mould, and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace, and sends forth the same brilliancy with things newly formed. (Instructions to Catechumens, First, 3; NPNF1-9)

And consider: a man has gotten grievous sins by committing murder or adultery, or some other crime: these were remitted through Baptism. For there is no sin, no impiety, which does not yield and give place to this gift; for the Grace is Divine. (Homily I on Acts 1:1-2; NPNF1-11)

For if they were full of the Spirit, it was of that which is from the Laver of Baptism. (Homily XV on Acts 6:8; NPNF1-11)

And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. . . . He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body hath been washed; but I have believed that the soul also hath become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion of the Spirit. (Homily VII on 1 Corinthians 2:6-7, 2; NPNF1-12)

In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. (Homily XXV on John, v. 3:5;  NPNF1-14)

. . . He freely gave to them by Baptism entire remission of their sins. (Homily XXVII on John, v. 3:14;  NPNF1-14)

Eucharist and Salvation

. . . what shall we say of the Body of Him Who is God over all, spotless, pure, associate with the Divine Nature, the Body whereby we are, and live; whereby the gates of hell were broken down and the sanctuaries of heaven opened? how shall we receive this with so great insolence? Let us not, I pray you, let us not slay ourselves by our irreverence, but with all awfulness and purity draw nigh to It; and when thou seest It set before thee, say thou to thyself, “Because of this Body am I no longer earth and ashes, no longer a prisoner, but free: because of this I hope for heaven, and to receive the good things therein, immortal life, the portion of angels, converse with Christ; this Body, nailed and scourged, was more than death could stand against; this Body the very sun saw sacrificed, and turned aside his beams; for this both the veil was rent in that moment, and rocks were burst asunder, and all the earth was shaken. This is even that Body, the blood-stained, the pierced, and that out of which gushed the saving fountains, the one of blood, the other of water, for all the world.” . . . But these things I say, not to keep us from approaching, but to keep us from approaching without consideration. For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death. For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life. When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind of golden armor.  (Homily XXIV on 1 Corinthians 10:13, 7-8, v. 10:23-24;  NPNF1-12)

Parents often entrust their offspring to others to feed; “but I,” saith He, “do not so, I feed you with Mine own flesh, desiring that you all be nobly born, and holding forth to you good hopes for the future. For He who giveth out Himself to you here, much more will do so hereafter. I have willed to become your Brother, for your sake I shared in flesh and blood, and in turn I give out to you the flesh and the blood by which I became your kinsman.” This blood causeth the image of our King to be fresh within us, produceth beauty unspeakable, permitteth not the nobleness of our souls to waste away, watering it continually, and nourishing it. . . . [it] watereth our souls, and worketh in them some mighty power. This blood, if rightly taken, driveth away devils, and keepeth them afar off from us, while it calleth to us Angels and the Lord of Angels. For wherever they see the Lord’s blood, devils flee, and Angels run together. . . . This blood is the salvation of our souls, by this the soul is washed, by this is beautiful, by this is inflamed, this causeth our understanding to be more bright than fire, and our soul more beaming than gold; this blood was poured forth, and made heaven accessible. . . . Christ hath purchased us with His blood, and adorned us with His blood. They who share this blood stand with Angels and Archangels and the Powers that are above, clothed in Christ’s own kingly robe, and having the armor of the Spirit. . . . Now as this is a great and wonderful thing, so if thou approach it with pureness, thou approachest for salvation; but if with an evil conscience, for punishment and vengeance. “For,” It saith, “he that eateth and drinketh unworthily” of the Lord, “eateth and drinketh judgment to himself” ( 1 Cor. xi. 29 ); since if they who defile the kingly purple are punished equally with those who rend it, it is not  unreasonable that they who receive the Body with unclean thoughts should suffer the same punishment as those who rent it with the nails.  (Homily XLVI on John, v. 6:52;  NPNF1-14)

How it is so, hear. “Verily I say unto you, Except a man eat My flesh, and drink My blood, he hath not eternal life in him.” Since the Jews had before asserted that this was impossible, He showeth not only that it is not impossible, but that it is absolutely necessary. Wherefore He addeth, “He that eateth My flesh and drinketh My blood, hath eternal life.” ( Homily XLVII on John, v. 6:53-54;  NPNF1-14)

“As the Father liveth, so I live, and he that eateth Me shall live by Me.” And the “life” of which He speaketh is not life merely, but the excellent life; for that He spake not simply of life, but of that glorious and ineffable life, is clear from this. For all men “live,” even unbelievers, and uninitiated, who eat not of that flesh. Seest thou that the words relate not to this life, but to that other? And what He saith is of this kind: “He that eateth My flesh, when he dieth shall not perish nor suffer punishment”; He spake not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which hath a reward. (Homily XLVII on John, v. 6:57;  NPNF1-14)

Faith Alone (Falsity of) / Antinomianism

This is why they are called martyrs, because when bidden to abjure (the faith), they endure all things, that they may speak the truth: and we, when we are bidden by our passions to abjure, let us not be overcome. Gold saith: Say that Christ is not Christ. Then listen not to it as to God, but despise its biddings. The evil lusts “profess that they know God, but in works they deny Him.” (Tit. i. 16.) For this is not to witness, but the contrary. And indeed that others should deny (Him) is nothing wonderful: but that we who have been called to bear witness should deny Him, is a grievous and a heinous thing: this of all things does the greatest hurt to our cause. “It shall be to (your)selves for a testimony.” (Luke xxi. 13), He saith: but (this is) when we ourselves stand to it firmly. If we would all bear witness to Christ, we should quickly persuade the greater number of the heathen. It is a great thing, my beloved, the life (one leads). . . . Wilt thou learn what a brilliancy there is in a good life, what a force of persuasion it has? . . . This has brought slanders on the awful articles of our creed, this has turned everything upside down, that no one takes any account of good living: this is a mischief to the faith. . . . The badness of the life is a mischief to the doctrine of the Resurrection, to that of the immortality of the soul, to that of the Judgment: many other (false doctrines) too it draws on with itself, fate, necessity, denial of a Providence. . . . This is why the devil has brought in the doctrine of Fate: this is why he has said that the world is without a Providence . . . (Homily XLVII on Acts 21:39-49; NPNF1-11)

Ver. 7. “To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. (Homily V on Romans 1:28: v. 2:7; NPNF1-11)

For “each of us shall give account of himself to God.” In order therefore that we may render up this account with a good defence, let us well order our own lives and stretch out a liberal hand to the needy, knowing that this only is our defence, the showing ourselves to have rightly done the things commanded; there is no other whatever. And if we be able to produce this, we shall escape those intolerable pains of hell, and obtain the good things to come; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ . . . (Homily XXI on 1 Corinthians 9:1, 11, v. 9:12;  NPNF1-12)

And let us make a little chest for the poor at home; and near the place at which you stand praying, there let it be put: and as often as you enter in to pray, first deposit your alms, and then send up your prayer; and as you would not wish to pray with unwashen hands, so neither do so without alms: since not even the Gospel hanging by our bed is more important than that alms should be laid up for you; for if you hang up the Gospel and do nothing, it will do you no such great good. (Homily XLIII on 1 Corinthians 16:1, 7, v. 16:9;  NPNF1-12)

. . . not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. (Homily II on 2 Corinthians 1:6-7, 1; NPNF1-12)

“And a virtuous mode of life,” for the doctrines need a mode of life . . . Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but thou art seeking and doing thy utmost to depart without it. For, what though thou be justified: yet is it of faith only. But we pray that thou shouldest have as well the confidence that cometh of good works. (Homily II on 2 Corinthians 1:6-7, 8, v. 1:10-11; NPNF1-12)

For to believe is not all that is required, but also to abide in love. (Commentary on Galatians, v. 5:6;  NPNF1-13)

We have believed. This is a beginning; . . . we show our faith by our works . . . Let not the hearing, however, make us too much at our ease; for although He doth it for His own sake, yet notwithstanding He requires a duty on our part. If He says, “Them that honor Me I will honor, and they that despise Me shall be lightly esteemed,” (1 Sam. ii. 30.) let us reflect that there is that which He requires of us also. (Homily II on Ephesians, v. 1:14;  NPNF1-13)

“It is the gift,” said he, “of God,” it is “not of works.” Was faith then, you will say, enough to save us? No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is because God so willeth, that faith saveth. Since, how, tell me, doth faith save, without works? This itself is the gift of God. . . . He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. And then, lest when thou hearest that the whole work is accomplished not of works but by faith, thou shouldest become idle, observe how he continues, Ver. 10. “For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.” (Homily IV on Ephesians, v. 2:8-10;  NPNF1-13)

Let us then believe to His glory, let us live to His glory, for one is no use without the other; when we glorify Him rightly, but live not rightly, then do we especially insult Him, because we are enrolled under Him as a Master and Teacher, and yet despise Him, and stand in no dread of that fearful judgment seat. It is no wonder that the heathen live impurely; this merits not such condemnation. But that Christians, who partake in such great mysteries, who enjoy so great glory, that they should live thus impurely, this is worst of all, and unbearable. (Homily VII on Philippians, v. 2:9-11;  NPNF1-13)

Ver. 16, 17. “Now our Lord Jesus Christ Himself, and God our Father, which loved us, and gave us eternal comfort and good hope through grace, comfort your hearts, and stablish them in every good work and word.” . . . For this is the comfort of Christians, to do something good and pleasing to God. . . . this is both His work and ours, so that it is in the way both of doctrines, and of actions. (Homily IV on 2 Thessalonians, v. 2:16-17;  NPNF1-13)

. . . if faith without a good life is unavailing, much more is the converse true. (Homily V on 1 Timothy, v. 1:20;  NPNF1-13)

. . . if we are always hearers, and never doers, we shall reap no advantage from what is said. (Homily II on 2 Timothy, v. 1:12;  NPNF1-13)

Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. (Homily VIII on 2 Timothy, v. 3:5;  NPNF1-13)

He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. (Homily X on John, v. 1:13;  NPNF1-14)

“Is it then enough,” saith one, “to believe on the Son, that one may have eternal life?” By no means. And hear Christ Himself declaring this, and saying, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven” ( Matt. vii. 21 ); and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, “This is life eternal, that they may know Thee the only true God” ( c. xvii. 3 ), let us not suppose that the (knowledge) spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, “He that believeth on the Son hath eternal life,” and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: “He that believeth not the Son shall not see life, but the wrath of God abideth on him”;) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, “This by itself is eternal life,” nor, “He that doth but believe on the Son hath eternal life,” but by both expressions he declared this, that the thing doth contain life, yet that if a right conversation follow not, there will follow a heavy punishment. (Homily XXXI on John, v. 3:35-36;  NPNF1-14)

. . . because He had said above, “He that heareth My words and believeth on Him that sent Me,” “is not judged,” lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man’s life, declaring that “they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment.” (Homily XXXIX on John, v. 5:28-29;  NPNF1-14)

How long shall we neglect our own salvation? Let us bear in mind of what things Christ has deemed us worthy, let us give thanks, let us glorify Him, not by our faith alone, but also by our very works, that we may obtain the good things that are to come . . . (Homily XLVI on John, v. 6:52;  NPNF1-14)

. . . a right faith availeth nothing if the life be corrupt, both Christ and Paul declare . . . (Homily LXIII on John, v. 11:40;  NPNF1-14)

Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, . . . on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, “Let us labor to enter into that rest.” “Let us labor” (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. (Homily VII on Hebrews, v. 4:11-13;  NPNF1-14)

Faith and Works

At the same time, however, that he had reached to this height of good works, he did not thereby grow confident; but was full of anxiety and fear, therefore also he fasted rigidly, . . . nor did he say anything like this to himself. “What further need have I of fasting? I have gotten the mastery of myself; I have overcome my lusts; I have mortified my body; I have affrighted demons; I have driven away the devil; I have raised the dead; I have cleansed lepers; I am become terrible to the adverse powers; what further need have I of fasting, or to seek safety from that quarter?” . . . in proportion as he abounded with innumerable good works, so much the more did he fear and tremble. And he learnt this spiritual wisdom from his preceptor; for even he, after he had been rapt into the third heaven, and transported to paradise; and had heard unutterable words; and taken part in such mysteries; and traversed the whole world, like some winged being, when he wrote to the Corinthians, said, I fear “lest by any means having preached to others, I myself should be a castaway.” And if Paul was afraid after so many signal good works; . . . much more does it become us to fear; and the rather in proportion as we have stored up numerous good works. . . . For nothing is so apt to exalt to presumption as a conscience full of good works . . . (Homily I on the Statues, to the People of Antioch, 9 and 15; NPNF1-9)

If thou art a Christian, believe in Christ; if thou believest in Christ, shew me thy faith by thy works. (Homily V on the Statues, to the People of Antioch, 6; NPNF1-9)

Since, therefore, He rendereth to every man according to his works; for this reason He both implanted within us a natural law, and afterwards gave us a written one, in order that He might demand an account of sins, and that He might crown those who act rightly. Let us then order our conduct with the utmost care, and as those who have soon to encounter a fearful tribunal; knowing that we shall enjoy no pardon, if after a natural as well as written law, and so much teaching and continual admonition, we neglect our own salvation. (Homily XII on the Statues, to the People of Antioch, 15; NPNF1-9)

But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. (Homily X on Matthew 3:1-2, 7; NPNF1-10)

“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like your Father which is in Heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. (Homily XVIII on Matthew 5:38-40, 4; NPNF1-10)

“For if ye forgive men,” saith He, “your heavenly Father will also forgive you. But if ye forgive not, neither will He forgive you.” . . . Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spake of His “making the sun to shine on the evil and on the good.” (Homily XIX on Matthew 6:1, 11; NPNF1-10)

For as virtue even from things here was signified by Him to have her rewards, so vice also her penalties. For what I am ever saying, that I will say now also: that in both ways He is everywhere bringing about the salvation of His hearers on the one hand by zeal for virtue, on the other by hatred of vice. Thus, because there would be some to admire what He said, while they yield no proof of it by their works, He by anticipation awakens their fears, saying, Though the things spoken be good, hearing is not sufficient for security, but there is need also of obedience in actions, and the whole lies chiefly in this. (Homily XXIV on Matthew 7:21, 3; NPNF1-10)

But He seems to me to say these things, darkly hinting at the Jews, and amongst the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice. Wherefore I entreat you let us use much diligence both to stand in the right faith, and to show forth an excellent life. For unless we add also a life suitable to our faith, we shall suffer the extremest punishment. . . . And all His parables also, as that of the virgins, that of the net, that of the thorns, that of the tree not bringing forth fruit, demand virtue in our works. . . . And why do I speak of the whole code. For even a part of it overlooked brings upon one great evils . . . they that have not fed the hungry, are for this condemned with the devil. (Homily LXIV on Matthew 19:27, 4; NPNF1-10)

For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, “All that the Lord shall speak, we will do, and will hearken,” in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith, “Not the hearers of the law are just before God, but the doers of the law shall be justified.” (Homily LXVII on Matthew 21:12-13, 2; NPNF1-10)

For indeed both by works and by words must we show our good will towards Him. (Rom. vi. 4.) (Homily I on Acts 1:1-2; NPNF1-11)

But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds. (Homily VII on Romans 3:9-18: v. 3:31; NPNF1-11)

For since this discourse was about them that work and them that believe, he shows that the believer works more than the other, and requires more power, and great strength, and sustains no common degree of labor. For they counted faith worthless, as having no labor in it. Insisting then upon this, he shows that it is not only he that succeeds in temperance, or any other virtue of this sort, but he that displays faith also who requires even greater power. . . . Having said then, that he was justified by faith, he shows that he glorified God by that faith; which is a thing specially belonging to a good life. For, “Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven.” (Matt. v. 16.) But lo! this is shown also to belong to faith! Again, as works need power, so doth faith. (Homily VIII on Romans 4:1-2: v. 4:20-21; NPNF1-11)

Let us then give thanks, that we belong to them that are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. (Homily XVIII on Romans 10:14-15: v. 11:6; NPNF1-11)

“To walk worthily,” he says, “of the Lord.” Here he speaks of life and its works, for so he doth also everywhere: with faith he always couples conduct. (Homily II on Colossians, v. 1:9-10;  NPNF1-13)

“But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.” Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, “If any one provide not for his own.” The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. . . . And so says Isaiah, the chief of the Prophets, “Thou shalt not overlook thy kinsmen of thy own seed.” (Isa. lviii. 7, Sept.) . . . What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, “They profess that they know God, but in works they deny Him.” (Tit. i. 16.) What has God, in whom they believe, commanded? “Hide not thyself from thine own flesh.” (Isa. lviii. 7.) How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. (Homily XIV on 1 Timothy, v. 5:8;  NPNF1-13)

But what if his life be unclean, and his deeds evil? It is of such as these especially that Paul declares, that they are not true believers at all: “They profess that they know God, but in works they deny Him.” (Tit. i. 16.) (Homily XXVIII on John, v. 3:18;  NPNF1-14)

Justification, Infused (Sanctification)

For this end are fasting and Lent appointed, and so many days of solemn assemblies, auditories, prayers, and teachings, in order that by this earnestness being cleansed in every possible way from the sins which we had contracted during the whole year, we may with spiritual boldness religiously partake of that unbloody Sacrifice; so that should this not be the result, we shall have sustained so much labour entirely in vain, and without any profit. Let every one, therefore, consider with himself what defect he hath corrected, what good work he hath attained to; what sin he hath cast off, what stain he hath purged away; in what respect he has become better. (Homily XX on the Statues, to the People of Antioch, 1; NPNF1-9)

For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first. (Homily XVII on Matthew 5:27-28, 2; NPNF1-10)

For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in. (Homily LXVII on Matthew 21:12-13, 3; NPNF1-10)

Peter calls the man irreproachable in all things one that “worketh righteousness,” [and Paul says] “touching the righteousness which is in the law found blameless.” (Homily VIII on 1 Corinthians 3:1-3, 4; NPNF1-12)

Ver. 11. “And such were some of you: but ye were washed, but ye were sanctified.” . . . as if he said, “Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made thee clean. Was this then all? Nay: but He also “sanctified.” Nor even is this all: He also “justified.” Yet even bare deliverance from our sins were a great gift: but now He also filled thee with countless blessing. (Homily XVI on 1 Corinthians 5:9-11, 9, v. 6:11; NPNF1-12)

For His grace touches the very soul, and thence plucks up the sin by the root. Here is the reason why he that hath been forgiven by the king may be seen with his soul yet impure, but the soul of the baptized no longer so, but purer than the very sun-beams, and such as it was originally formed, nay rather much better than that. For it is blessed with a Spirit, on every side enkindling it and making its holiness intense. And as when thou art recasting iron or gold thou makest it pure and new once more, just so the Holy Ghost also, recasting the soul in baptism as in a furnace and consuming its sins, causes it to glisten with more purity than all purest gold. (Homily XL on 1 Corinthians 15:29, 2;  NPNF1-12)

But what then is “the Gospel of Righteousness?” That which maketh righteous. By these words he leadeth them to the desire of Baptism, showing that the Gospel is for the working not only of the remission of sins, but also of righteousness. . . . the manner of life ought to keep pace with the Gospel. . . . He saith, “I will dwell in them, and walk in them;” (Lev. xxvi. 12.) for when the mind is become righteous, when it hath put off its sins, it becometh God’s dwelling. (Rom. vi. 16.) (Homily II on 2 Corinthians 1:6-7, 7-8, v. 1:10-11; NPNF1-12)

Ver. 24. “And put on the new man.” . . . Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a “creation.” . . .  He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, “in righteousness and holiness of truth.” There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. “In righteousness,” saith he, “and holiness,” which are “of truth.” . . . Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven.” (Matt. v. 20.) And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. . . . Our part then is, never to put off the garment of righteousness, which also the Prophet calls, “the garment of salvation” (Isa. lxi. 10.), that so we may be made like unto God. (Homily XIII on Ephesians, v. 4:24;  NPNF1-13)

And is then this Spirit within us? Yes, indeed, within us. For when we have driven away lying, and bitterness, and fornication, and uncleanness, and covetousness, from our souls, when we are become kind, tender-hearted, forgiving one another, when there is no jesting, when we have rendered ourselves worthy of it, what is there to hinder the Holy Spirit from coming and lighting upon us? And not only will He come unto us, but He will fill our hearts; and when we have so great a light kindled within us, then will the way of virtue be no longer difficult to attain, but will be easy and simple. (Homily XIX on Ephesians, v. 5:18-21;  NPNF1-13)

As, for instance, great were the sufferings of Job, yet he suffered with thankfulness; and he was justified, not because he suffered, but because in suffering he endured it thankfully. (Homily IX on 2 Timothy, v. 4:8;  NPNF1-13)

Justification, Ongoing 

And look at the carefulness of God; neither did he give the whole to thee then, nor withhold the whole, but gave part, and promised part. And for what reason did he not give the whole then? In order that thou mightest show thy faith about Him, believing, on his promise alone, in what was not yet given. And for what reason again did he not there dispense the whole, but did give the grace of the Spirit, and righteousness and sanctification? In order that he might lighten thy labors for thee, and by what has been already given may also put thee in good hope for that which is to come. (Instructions to Catechumens, Second, 1; NPNF1-9)

Do not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven. (Homily LXIII on Matthew 19:16, 3; NPNF1-10)

Merit

Knowing these things then, let us fortify ourselves with virtue on all sides, and thus we shall avert the wrath of God, and let us make the members of the body instruments of righteousness; . . . (Homily IV on the Statues, to the People of Antioch, 12; NPNF1-9)

For as he who is living in iniquity, even before hell, hath punishment, being stung by his conscience; so the man who is rich in good works, even before the kingdom, will have the benefit of exceeding joy, in that he is nourished with blessed hopes. (Homily XVI on the Statues, to the People of Antioch, 13; NPNF1-9)

For this reason, the greater the good works we do, the less let us say of ourselves; this being the way to reap the greatest glory both with men and with God. Or rather, not only glory from God, but a reward, yea, a great recompense. Demand not therefore a reward that thou mayest receive a reward. Confess thyself to be saved by grace, that He may profess Himself a debtor to thee; and not for thy good works only, but also for such rightness of mind. (Homily III on Matthew 1:1, 8; NPNF1-10)

. . . if thou desire to become equal to the apostles, there is nothing to hinder thee. . . . let us imitate those things whereby the apostles became great. . . . From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen. (Homily XLVI on Matthew 13:24-30, 4; NPNF1-10)

Let us become lovers of virtue. For so both before reaching the kingdom we shall reap the greatest benefits here, and when we are departed thither we shall partake of the eternal blessings; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ . . . (Homily LXII on Matthew 19:1, 6; NPNF1-10)

For even if all were believers, still all were not alike, but were different in their merits. . . . For when they who labor more, do not receive the greater reward also, many become more listless. On this ground even in the kingdom, the honors are not equal, nor among the disciples were all alike, but the three were preëminent above the rest. And among these three again there was a great difference. For this is a very exact method observed by God even to the last. Hence, “one star differeth from another star in glory,” (1 Cor. xv. 41), it says. And yet all were Apostles and all are to sit on twelve thrones, and all left their goods, and all companied with Him; still it was the three He took. . . . all the righteous are not to enjoy the same lot, if they exceed others even a little . . . (Homily XXXI on Romans 16:5, v. 16:16; NPNF1-11)

Here then let us not ask for our crowns, lest when the crowns come in their season, we diminish our recompense. For as in the case of artificers, they who support themselves and work receive higher pay; while those who have their maintenance with their employers, are curtailed in no small part of the wages; so also in regard to the saints: he that doth immense good and suffers extreme evil hath his reward unimpaired and a far more abundant recompense, not only for the good things which he hath done, but also for the evil which he hath suffered. But he that enjoys rest and luxury here, hath not such bright crowns there. Let us not then seek for our recompense here. But “then” of all times let us rejoice, when doing well we suffer ill. For God hath in store for us in that world not only the reward of our good deeds, but that of our temptations also. (Homily XLIII on 1 Corinthians 16:1, 6, v. 16:9;  NPNF1-12)

. . . in saying “God will perfect it,” this also again is made their praise, who have drawn to them the grace of God, so that He aids them in going beyond human nature. And in another way also a praise, as that “such are your good deeds that they cannot be of man, but require the divine impulse.” (Homily I on Philippians, v. 1:6;  NPNF1-13)

. . . because the Pharisee only said, “I am not as this publican,” he destroyed all his merit. (Homily II on 2 Timothy, v. 1:12;  NPNF1-13)

Let us labor earnestly then to become clean; . . . (Homily XII on Hebrews, v. 7:8;  NPNF1-14)

For it is not merely freedom from sins which makes a man holy, but also the presence of the Spirit, and the wealth of good works. (Homily XVII on Hebrews, v. 10:1;  NPNF1-14)

Sacraments and Salvation

. . . what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. . . . what priests do here below God ratifies above . . . (Treatise Concerning the Christian Priesthood, Book III, 5; NPNF1-9)

Salvation and Works

How then can one be saved? it may be asked. By application of the countervailing remedies: alms, prayers, compunction, repentance, humility, a contrite heart, contempt of possessions. For God hath marked out for us innumerable ways of salvation, if we be willing to attend. Let us then attend, and let us every way cleanse out our wounds, showing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, “making unto ourselves friends of the mammon of unrighteousness.” For so shall we be able to obtain pardon for our offenses, and to win the promised good things; whereof may we all be counted worthy, by the grace and love toward man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen. (Homily XLI on Matthew 12:25-26, 6; NPNF1-10)

. . . in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works. (Homily LXV on Matthew 20:17-19, 3; NPNF1-10)

Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment. Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. . . . For this end God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we might use all these things, both for our own salvation, and for our neighbor’s advantage. (Homily LXXVIII on Matthew 25:1-30, 2; NPNF1-10)

For it is upon works that both punishment and reward depend, not upon circumcision and uncircumcision. (Homily V on Romans 1:28: v. 2:10; NPNF1-11)

For he that is saved as a righteous man has a confidence accompanying his salvation. (Homily VIII on Romans 4:1-2: v. 1:1-2; NPNF1-11)

Let us then also glorify Him by faith as well as by works, that we may also attain to the reward of being glorified by Him. (Homily VIII on Romans 4:1-2: v. 4:21; NPNF1-11)

You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, then he prays; to show that we need both, our own part as well as God’s part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him. (Homily XXXII on Romans 16:17-18, v. 16:20; NPNF1-11)

“Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain.”

Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, “which ye heard,” but, “which ye received,” demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe. . . . by demonstration from his deeds they were fully persuaded, not by bare words . . . (Homily XXXVIII on 1 Corinthians 15:1-2, 2;  NPNF1-12)

. . . if we have been earnest, having in sufficiency the plea which comes from each man’s own works, we shall depart with confidence, and shall obtain the good things that are laid up for them that love God . . . (Homily XLII on 1 Corinthians 15:47, 5, v. 15:58;  NPNF1-12)

. . . so truly is your salvation also then more especially put into action, that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly. So then the work of salvation consisteth not in doing evil, but in suffering evil. Moreover he saith not, “which worketh,” but, “which is wrought,” to show that together with their own willingness of mind, grace also which wrought in them did contribute much. (Homily II on 2 Corinthians 1:6-7, 1; NPNF1-12)

“For good works, which God afore prepared that we should walk in them.” Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us. This is the hope of our calling; for “for good works” he says. Otherwise it would profit us nothing. . . . As the Apostle saith “and the sanctification, without which no man shall see the Lord.” (Heb. xii. 14.) (Homily IV on Ephesians, v. 2:10;  NPNF1-13)

“Through your supplication,” he adds, “and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope.” Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved “through your supplication,” I who have gained salvation through countless achievements. (Homily III on Philippians, v. 1:18-20;  NPNF1-13)

Ver. 19. “That they may lay hold,” he says, “on eternal life.” For the doing of good works can secure the enjoyment of eternal life. (Homily XVIII on 1 Timothy, v. 6:19;  NPNF1-13)

Salvation, Instant (Falsity of)

Tell me, what wouldest thou? “not that ye give heed to me, but that ye ‘work out your own salvation with fear and trembling’”; for it is impossible for one, who lives devoid of fear, to set forth any high or commanding example; and he said not merely “with fear,” but “and with trembling,” which is an excessive degree of fear. Such fear had Paul: and therefore he said, I fear “lest having preached to others, I myself should be rejected.” (1 Cor. ix. 27.) For if without the aid of fear temporal things can never be achieved, how much less spiritual matters; for I desire to know, who ever learnt his letters without fear? who has become a proficient in any art, without fear? But if, when the devil does not lie in the way, where indolence is the only obstacle, so much of fear is necessary merely in order that we may master that indolence which is natural to us; where there is so fierce a war, so great hindrances, how can we by any possibility be saved without fear? (Homily VIII on Philippians, v. 2:12-16;  NPNF1-13)

But “one thing,” says he, “forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.” For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, saith he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance. . . . “For our citizenship is in heaven” (Philip. iii. 20.), there is the prize; . . . Teach thy feet to be sure, for there are many slippery places, and if thou fallest, straightway thou losest much. But yet if thou fall, rise up again. Even thus mayst thou obtain the victory. . . . Look upward, where the prize is; the sight of the prize increaseth the determination of our will. The hope of taking it suffereth not to perceive the toils, it maketh the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. (Homily XII on Philippians, v. 3:13-14;  NPNF1-13)

. . . even after sanctification we have yet need of much faith, that we may not be shaken. (Homily III on 2 Thessalonians, v. 2:14;  NPNF1-13)

. . . and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God’s work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. (Homily X on John, v. 1:12;  NPNF1-14)

Salvation, Moral Assurance of

Tribulations, that is, are so far from confuting these hopes, that they even prove them. For before the things to come are realized, there is a very great fruit which tribulation hath—patience; and the making of the man that is tried, experienced. And it contributes in some degree too to the things to come, for it gives hope a vigor within us, since there is nothing that so inclines a man to hope for blessings as a good conscience. Now no man that has lived an upright life is unconfiding about things to come, as of those who have been negligent there are many that, feeling the burden of a bad conscience, wish there were neither judgment nor retribution. What then? do our goods lie in hopes? Yes, in hopes—but not mere human hopes, which often slip away, . . . No such lot is ours: our hope is sure and unmoveable. (Homily IX on Romans 4:23: v. 5:4-5; NPNF1-11)

Thou too hast believed, thou hast performed many good deeds, thou hast mounted high: secure thyself, be in fear as thou standest, and keep a wary eye, lest thou fall thence. For manifold are the spiritual sorts of wickedness which aim to cast thee down. (Eph. vi. 12.) “Serve the Lord with fear,” he says, “and rejoice unto Him with trembling.” (Ps. ii. 11.) And how is rejoicing compatible with “trembling”? Yet this, be assured, is the only rejoicing; for when we perform some good work, and such as beseemeth those who do anything “with trembling,” then only do we rejoice. (Homily VIII on Philippians, v. 2:12-16;  NPNF1-13)

Suffering, Redemptive (Participation in Christ’s Suffering)

. . . the conduct of Paul far exceeds this. For all the rest leaving their own blessings chose to be partakers in the afflictions of others: but Paul did a thing much greater. For it was not that he consented to be a partaker in others’ misfortunes, but he chose himself to be at all extremities that other men might enjoy blessings. Now it is not the same for one who lives in luxury to cast away his luxury and suffer adversity, as for one himself alone suffering adversity, to cause others to be in security and honor. For in the former case, though it be a great thing to exchange prosperity for affliction for your neighbor’s sake, nevertheless it brings some consolation to have partakers in the misfortune. But consenting to be himself alone in the distress that others may enjoy their good things,—this belongs to a much more energetic soul, and to Paul’s own spirit. (Homily XXV on 1 Corinthians 10:25, 4, v. 11:1;  NPNF1-12)

Having spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he layeth down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby. “Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all.” How and wherein? For if through lack of spirit and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate. . . . For, saith he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation. (Homily II on 2 Corinthians 1:6-7, 1; NPNF1-12)

For He did not only die for us, but even after His death He is ready to be afflicted for your sakes. He is eagerly and vehemently set upon showing that He is even now exposed to peril in His own Body for the Church’s sake, and he aims at this point, namely, ye are not brought unto God by us, but by Him, even though we do these things, for we have not undertaken a work of our own, but His. And it is the same as if there were a band which had its allotted leader to protect it, and it should stand in battle, and then when he was gone, his lieutenant should succeed to his wounds until the battle were brought to a close. Next, that for His sake also he doeth these things, hearken: “For His Body’s sake,” he saith, assuredly meaning to say this: “I pleasure not you, but Christ: for what things He should have suffered, I suffer instead of Him.” See how many things he establishes. Great, he shows, is the claim upon their love. As in his second Epistle to the Corinthians, he wrote, saying, “he committed unto us the ministry of reconciliation” (2 Cor. v. 20.); and again, “We are ambassadors on behalf of Christ; as though God were entreating by us.” So also here he saith, “For his sake I suffer,” that he may the more draw them to Him. That is, though He who is your debtor is gone away, yet I repay. For, on this account he also said, “that which is lacking,” to show that not even yet does he consider Him to have suffered all. “For your sake,” he saith, and even after His death He suffers; seeing that still there remains a deficiency. (Homily IV on Colossians, v. 1:24;  NPNF1-13)

Ver. 10. “Therefore I endure all things,” he says, “for the elect’s sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory.” Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but “for the elect’s sake.” If God has chosen them, it becomes us to suffer everything for their sakes. “That they also may obtain salvation.” By saying, “they also,” he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, hath done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order “that they may obtain salvation.” (Homily IV on 2 Timothy, v. 2:10;  NPNF1-13)

. . . he says, “If we be dead with Him, we shall also live with Him.” For say, shall we partake with Him in things laborious and painful; and shall we not in things beneficial? But not even a man would act thus, nor, if one had chosen to suffer affliction and death with him, would he refuse to him a share in his rest, if he had attained it. But how are we “dead with Him”? This death he means both of that in the Laver, and that in sufferings. For he says, “Bearing about in the body the dying of the Lord Jesus” (2 Cor. iv. 10.); and, “We are buried with Him by baptism into death” (Rom. vi. 4.); and, “Our old man is crucified with Him”; and, “We have been planted together in the likeness of His death.” (Rom. vi. 5, 6.) But he also speaks here of death by trials: and that more especially, for he was also suffering trials when he wrote it. (Homily V on 2 Timothy, v. 2:11-14;  NPNF1-13)

Synergy: Cooperation with God’s Grace as “Co-Laborers”

. . . do according to thy power, with what has been entrusted to thee, to extend the holiness which thou hast received, and to make the righteousness which comes from the laver brighter, and the gift of grace more radiant; even as therefore Paul did, increasing all the good things which he received by his subsequent labors, and his zeal, and his diligence. (Instructions to Catechumens, Second, 1; NPNF1-9)

. . . if we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men. Thus He had pity on the Canaanitish woman, thus He saved the harlot, thus the thief, when there was none to be mediator nor advocate. (Homily V on Matthew 1:22-23, 7; NPNF1-10)

. . . let us labor for a little while, that we may win the perpetual and imperishable crowns; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen. (Homily XXXIX on Matthew 12:1, 4; NPNF1-10)

Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. (Homily IV on Acts 2:1-2; NPNF1-11)

“And when they had prayed, the place was shaken where they were assembled together.” (v. 31.) This was the proof that they were heard, and of His visitation. “And they were all filled with the Holy Ghost.” . . . Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. . . . again, that “they were all together.” (ch. iii. 6.) But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest. (Homily XI on Acts 4:23; NPNF1-11)

But when you hear of grace, think not that the reward of resolve on our part is thereby cast aside; for he speaks of grace, not to disparage the labor of resolve on our part, but to undermine . . . the haughtiness of an insolent spirit . . . Do not thou then, because that Paul hath called this a gift of grace, grow supine. (Homily II on Romans 1:8: v. 11; NPNF1-11)

Ver. 18. “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God.” . . . Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. . . . See how violently he tries to show that the whole is God’s doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. . . . the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. (Homily XXIX on Romans 15:14, v. 15:18; NPNF1-11)

Ver. 9. For we are God’s fellow-workers: “ye are God’s husbandry, God’s building.” Seest thou how to them also he hath assigned no small work, having before laid it down that the whole is of God? . . . Ver. 10. “According to the Grace of God which was given unto me, as a wise master-builder I laid a foundation.”

. . . in speaking of himself as wise, he allowed not this to stand as though it were something of his own; but first attributing himself entirely unto God, . . . (Homily VIII on 1 Corinthians 3:1-3, 6, v. 3:9-10;  NPNF1-12)

Ver. 2. “Moreover it is required in stewards, that a man be found faithful:” that is, that he do not appropriate to himself his master’s goods, that he do not as a master lay claim for himself but administer as a steward. For a steward’s part is to administer well the things committed to his charge: not to say that his master’s things are his own; but, on the contrary, that his own are his master’s. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master’s goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. . . . And Paul, no less, when he had said, “I labored more abundantly than they all,” (1 Cor. xv. 10.) added, “yet not I, but the grace of God which was with me.” Elsewhere also, setting himself strongly against the same persons, he said, “For what hast thou which thou didst not receive?” (C. iv. 7.) “For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord’s. (Homily X on 1 Corinthians 3:18-19, 5, v. 4:2;  NPNF1-12)

Ver. 10. “But by the grace of God I am what I am.” Seest thou again another excess of humility? in that the defects he imputes to himself, but of the good deeds nothing; rather he refers all to God. Next, lest he might hereby render his hearer supine, he saith, “And His grace which was bestowed upon me was not found vain.” And this again with reserve: in that he said not, “I have displayed a diligence worthy of His grace,” but, “it was not found vain.” “But I labored more abundantly than they all.” He said not, “I was honored,” but, “I labored;” . . . For if he labored more, the grace was also more: but he enjoyed more grace, because he displayed also more diligence. (Homily XXXVIII on 1 Corinthians 15:1-2, 7, v. 15:10-11;  NPNF1-12)

. . . “for he worketh the work of the Lord, as I also do;” (1 Cor. Xvi. 10.) . . . he elsewhere saith, “Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh.” (Col. i. 24.) Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, “he that believeth on Me shall do greater works than these,” (John xiv. 12.) but all is of Him that worketh in them; so did they suffer also more than He, but all again is of Him that comforteth them, and fitteth them to bear the evils that betide them. (Homily I on 2 Corinthians 1:1, 4, 2, 4;  NPNF1-12)

And indeed it is no small praise, that God should work in one. For if He is “no respecter of persons,” as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us; so that even in this view he did not rob them of their praise. . . . But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him. (Homily I on Philippians, v. 1:6;  NPNF1-13)

Do thou be bold; “for it is God that worketh in you.” If then He worketh, it is our part to bring a mind ever resolute, clenched and unrelaxed. “For it is God that worketh in you both to will and to work.” “If He does Himself work in us to will, how dost thou exhort us? for if He works Himself even the will, the words, which you speak to us, have no meaning, ‘that ye have obeyed’; for we have not ‘obeyed’; it is without meaning that thou sayest, ‘with fear and trembling’; for the whole is of God.” It was not for this that I said to you, “for it is He that worketh in you both to will and to work,” but my object was to relieve your anxiety. If thou wilt, in that case He will “work in thee to will.” Be not affrighted, thou art not worsted; both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. For instance, I desire to do some good work: He has wrought the good work itself, and by means of it He has wrought also the will. Or he says this in the excess of his piety, as when he declares that our well-doings are gifts of grace. (Homily VIII on Philippians, v. 2:12-16;  NPNF1-13)

And thus will ye make the labor light for us, in all things taking a part with us, and stretching out a hand, and becoming sharers and partakers, both in one another’s salvation, and each one in his own. (Homily XXX on Hebrews, v. 12:15;  NPNF1-14)

Works, Good (in Grace)

For say, whence can an excellent life proceed? From no source, except from a Divine Power working in us. (Homily XLVII on Acts 21:39-49; NPNF1-11)

For just as food maintaineth our life, and by this ruleth the body, so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. (Homily XXVIII on Romans 15:8, v. 15:13; NPNF1-11)

Works of the Law / “New Perspective on Paul”

Ver. 32. “Because they sought it not by faith, but as it were by the works of the Law.” . . . For this he says is the cause of their destruction: “Because it was not by faith, but as it were by the works of the Law,” that they wished to be justified. And he does not say, “by works,” but, “as it were by the works of the Law,” to show that they had not even this righteousness. (Homily XVI on Romans 9:1: v. 9:32; NPNF1-11)

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Summary: I compile extensive writings from St. John Chrysostom (c. 345-407): all of which express his opposition to the novel 16th century innovation of “faith alone”.

2024-04-09T08:59:12-04:00

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“Faith Alone” (sola fide in Latin) is one of the two “pillars” of the Protestant “Reformation” (along with sola Scriptura: Scripture Alone). Protestants use the term “reformation” of their origins in the 16th century because it’s their belief that they were bringing back the teachings of the early Church which the Catholic Church supposedly had corrupted or lost altogether (hence, the description of “reform”). This is standard Protestant playbook talking points.

The serious problem with this outlook, however, is that — taking these two pillars as prime examples –, both are virtually absent in the Church fathers. The universality of the rejection of both is quite striking and remarkable. I massively document many individual fathers’ views on the rule of faith in the “Bible / Tradition / Sola Scriptura . . .” section of my Fathers of the Church web page. Concerning faith alone, the late Protestant apologist Norman Geisler wrote:

[O]ne can be saved without believing that imputed righteousness (or forensic justification) is an essential part of the true gospel. Otherwise, few people were saved between the time of the apostle Paul and the Reformation, since scarcely anyone taught imputed righteousness (or forensic justification) during that period! . . . . . (Roman Catholics and Evangelicals: Agreements and Differences, with Ralph E. MacKenzie, Grand Rapids, Michigan: Baker Book House, 1995, 502, 85, 222; my italics and bolding)

Similarly, the renowned Protestant scholar Alister McGrath stated:

Whereas Augustine taught that the sinner is made righteous in justification, Melanchthon taught that he is counted as righteous or pronounced to be righteous. For Augustine, ‘justifying righteousness’ is imparted; for Melanchthon, it is imputed in the sense of being declared or pronounced to be righteous. Melanchthon drew a sharp distinction between the event of being declared righteous and the process of being made righteous, designating the former ‘justification’ and the latter ‘sanctification’ or ‘regeneration.’ For Augustine, these were simply different aspects of the same thing . . .

The importance of this development lies in the fact that it marks complete break with the teaching of the church up to that point. From the time of Augustine onwards, justification had always been understood to refer to both the event of being declared righteous and the process of being made righteous.  (Reformation Thought: An Introduction, 2nd edition, Grand Rapids, Michigan: Baker Book House, 1993, 108-109, 115; my italics and bolding)

See fuller quotes from both Geisler and McGrath. The famous Protestant Church historian Philip Schaff exhibits more bias, but essentially concurs, as to the historical facts:

If any one expects to find in this period [100-325], or in any of the church fathers, Augustin himself not excepted, the Protestant doctrine of justification by faith alone, . . . he will be greatly disappointed . . . Paul’s doctrine of justification, except perhaps in Clement of Rome, who joins it with the doctrine of James, is left very much out of view, and awaits the age of the Reformation to be more thoroughly established and understood. (History of the Christian Church, Vol. 2, 588-589)

Despite this scholarly consensus, some folks still don’t get it. The Protestant evangelical anti-Catholic apologist Jason Engwer wrote on 2-20-20: “The claim that nobody believed in justification through faith alone before the Reformation, or between the time of the apostles and the Reformation, is false.” Okay! As far as I know, Jason is not a scholar.

My aim in the present paper is to document in a concise summary form, some of the very best quotations in this regard from the Church fathers, that illustrate the universal consensus against “faith alone” and for the Catholic view regarding faith and works as organically connected, and infused justification (no separation of justification and sanctification). Most of these, I found myself, in laborious searches. Following each name is a link for the reader who wishes to pursue additional related statements from the same Church father.

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Pope Clement of Rome (d. c. 101) [see more]

Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vain glory and ambition. (Epistle to the Corinthians, 35)

Ignatius of Antioch (50 – c. 110) [see more]

I also am the more encouraged, resting without anxiety in God, if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. (Epistle to Polycarp, ch. 7)

Epistle of Mathetes to Diognetus (possibly as early as 130, or as late as 180) [see more]

When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as you are] a paradise of delight, presenting in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. (ch. 12)

Shepherd of Hermas (c. 150) [see more]

Have a care, then, you who serve the Lord, and have Him in your heart, that you work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which you received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; . . . work your own work, and you will be saved. (Bk. III, Similitude 1)

Polycarp (69-155) [see more]

But He who raised Him up from the dead will raise us up also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; . . . (Epistle to the Philippians, ch. 2)

Justin Martyr (100-165) [see more]

[E]ach man goes to everlasting punishment or salvation according to the value of his actions. (First Apology, ch. 12)

Theophilus (d. c. 180) [see more]

[K]eeping the commandment of God, he should receive as reward from Him immortality, . . . For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, . . . (To Autolycus, Bk. II, ch. 27)

Irenaeus (130-202) [see more]

[T]hose who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment. (Against Heresies, Bk. IV, 33, 15)

Clement of Alexandria (c. 150 – c. 215) [see more]

. . . the elect being saved by instruction, and purification, and the doing of good works. . . .  For by grace we are saved: not, indeed, without good works; but we must, by being formed for what is good, acquire an inclination for it. (The Stromata, Bk. V, ch. 1)

Tertullian (c. 160 – c. 220) [see more]

But even if the stimulus of her repentance proceeded from her faith, she heard her justification by faith through her repentance pronounced in the words, Your faith has saved you, by Him who had declared by Habakkuk, The just shall live by his faith. [Habakkuk 2:4] (Against Marcion, Bk. IV, ch. 18)

Hippolytus (d. c. 235) [see more]

He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works. . . . the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. . . . the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, . . . (Against Plato, On the Cause of the Universe, 3)

Origen (c. 185 – c. 253) [see more]

So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. . . . And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves . . . (De Principiis, Bk. III, ch. 1, 18)

Cyprian (210-258) [see more]

Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, He that endures to the end, the same shall be saved, [Matthew 10:22] whatever has been before the end is a step by which we ascend to the summit of salvation, not a terminus wherein the full result of the ascent is already gained. (Treatise 1: On the Unity of the Church, 21)

Lactantius (c. 240 – c. 320) 

For this reason He has given us this present life, that we may either lose that true and eternal life by our vices, or win it by virtue. (Divine Institutes, Bk. VII, ch. 5)

Alexander of Alexandria (d. 328)

Since therefore you know, brethren beloved, that the malignant and the unbelieving are the enemies of righteousness, beware of these, embrace faith and charity, by which all the holy men who have existed from the beginning of the world to this day have attained unto salvation. And show forth the fruit of charity, not in words only, but also in deeds, that is, in all godly patience for God’s sake. (Epistles on Arianism and the Deposition of Arius, ch. 5, 2)

Hilary of Poitiers (c. 315-368)

Election, therefore, is not a thing of haphazard judgment. It is a distinction made by selection based on merit. Blessed, then, is he whom God elects: blessed for the reason that he is worthy of election. (On Psalm 64 [65], section 5; in William A. Jurgens, editor and translator, The Faith of the Early Fathers, three volumes [Collegeville, Minnesota: Liturgical Press], Vol. 1 [1970], 386)

Athanasius (c. 297-373)

For it is not productive of virtue, nor is it any token of goodness. For none of us is judged for what he knows not, and no one is called blessed because he hath learning and knowledge. But each one will be called to judgment in these points–whether he have kept the faith and truly observed the commandments. (Life of Antony, 33)

Basil the Great (c. 330-379)

Eternal rest awaits those who have struggled through the present life observant of the laws, not as payment owed for their works, but bestowed as a gift of the munificent God on those who have hoped in him. (On Psalm 114, no. 5; in Jurgens, ibid., Vol. 2 [1979], 22)

Cyril of Jerusalem (c. 315-387)

[F]or the time to come ye must behave yourselves worthily of this grace both in words and deeds, that you may all be enabled to enjoy the life everlasting. (Eighteenth Catechetical Lecture, 33)

Gregory Nazianzen (c. 330 – c. 390)

For our salvation is not so much a matter of words as of actions . . . (Oration 43, 68)

Gregory of Nyssa (c. 335 – c. 394)

Paul, joining righteousness to faith and weaving them together, constructs of them the breastplates for the infantryman, armoring the soldier properly and safely on both sides. A soldier cannot be considered safely armored when either shield is disjoined from the other. For faith without works of justice is not sufficient for salvation; neither, however, is righteous living secure in itself for salvation, if it is disjoined from faith. (Homilies on Ecclesiastes, 8; Jurgens, ibid., Vol. 2 [1979], 45-46)

Ambrose (c. 336-397) [see more]

The deserts of each one of us are suspended in the balance, which a little weight either of good works or of degenerate conduct sways this way or that; if the evil preponderate, woe is me! if the good, pardon is at hand. For no man is free from sin; but where good preponderates, the evil flies up, is overshadowed, and covered. Wherefore in the Day of judgement our works will either succour us, or will sink us into the deep, weighed down as with a millstone. For iniquity is heavy, supported as by a talent of lead; avarice is intolerable, and all pride is foul dishonesty. Wherefore exhort the people of God to trust rather in the Lord, to abound in the riches of simplicity, wherein they may walk without snare and without hindrance. (Letter II: To Constantius, a Bishop, 16; from The Letters of S. Ambrose, Oxford: 1881)

John Chrysostom (c. 345-407) [see more]

How then can one be saved? it may be asked. By application of the countervailing remedies: alms, prayers, compunction, repentance, humility, a contrite heart, contempt of possessions. For God hath marked out for us innumerable ways of salvation, if we be willing to attend. Let us then attend, and let us every way cleanse out our wounds, showing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, “making unto ourselves friends of the mammon of unrighteousness.” For so shall we be able to obtain pardon for our offenses, and to win the promised good things; whereof may we all be counted worthy, . . . (Homily 41 on Matthew 12:25-26, 6)

Jerome (c. 343-420)

For it is not accordant with the righteousness of God to forget good works, . . . The Apostle James also, knowing that the baptized can be tempted, and fall of their own free choice, says: “Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him.” . . . God created us with free will, and we are not forced by necessity either to virtue or to vice. Otherwise, if there be necessity, there is no crown. As in good works it is God who brings them to perfection, for it is not of him that willeth, nor of him that runneth, but of God that pitieth and gives us help that we may be able to reach the goal . . . It was useless to warn them to add works to faith, if they could not sin after baptism. . . . John the apostle, or rather the Saviour in the person of John, writes thus to the angel of the Church of Ephesus: I know your works and your toil and patience, and that you bore for my name’s sake, and hast not grown weary. But I have this against you, that you left your first love. Remember therefore from whence you are fallen, and repent, and do the first works; or else I will come to you, and will move your candlestick out of its place, unless you repent. Similarly He urges the other churches, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, to repentance, and threatens them unless they return to the former works. (Against Jovinian, Bk. II, 3)

Theodore of Mopsuestia (c. 350-428)

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 just perform virtue by wanting to, nor do we do the works of the law by force. We do them because we have been led to do them by Christ. (Pauline Commentary From the Greek Church; commenting on Romans 3:28; in Gerald Bray, editor, Ancient Christian Commentary on Scripture: New Testament VI: Romans [Downers Grove, Illinois: InterVarsity Press, 1998], 104-105)

Augustine (354-430) [see more]

This question, then, seems to me to be by no means capable of solution, unless we understand that even those good works of ours, which are recompensed with eternal life, belong to the grace of God, because of what is said by the Lord Jesus: Without me you can do nothing. [John 15:5] And the apostle himself, after saying, By grace are you saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast; [Ephesians 2:8-9] saw, of course, the possibility that men would think from this statement that good works are not necessary to those who believe, but that faith alone suffices for them; and again, the possibility of men’s boasting of their good works, as if they were of themselves capable of performing them. To meet, therefore, these opinions on both sides, he immediately added, For we are His workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them. [Ephesians 2:10] What is the purport of his saying, Not of works, lest any man should boast, while commending the grace of God? And then why does he afterwards, when giving a reason for using such words, say, For we are His workmanship, created in Christ Jesus unto good works? Why, therefore, does it run, Not of works, lest any man should boast? Now, hear and understand. Not of works is spoken of the works which you suppose have their origin in yourself alone; but you have to think of works for which God has moulded (that is, has formed and created) you. For of these he says, We are His workmanship, created in Christ Jesus unto good works. . . . as your good life is nothing else than God’s grace, so also the eternal life which is the recompense of a good life is the grace of God; moreover it is given gratuitously, even as that is given gratuitously to which it is given. But that to which it is given is solely and simply grace; this therefore is also that which is given to it, because it is its reward —grace is for grace, as if remuneration for righteousness; in order that it may be true, because it is true, that God shall reward every man according to his works.(On Grace and Free Will, ch. 20; written in 436 or 427, just 3 or 4 years before he died)

John Cassian (c. 360 – c. 435)

[T]he beginning of our good will is given to us by the inspiration of the Lord, when He draws us towards the way of salvation either by His own act, or by the exhortations of some man, or by compulsion; and that the consummation of our good deeds is granted by Him in the same way: but that it is in our own power to follow up the encouragement and assistance of God with more or less zeal, and that accordingly we are rightly visited either with reward or with punishment, because we have been either careless or careful to correspond to His design and providential arrangement made for us with such kindly regard. . . . And by this testimony we can clearly see what we ought to ascribe to free will, and what to the design and daily assistance of the Lord, and that it belongs to divine grace to give us opportunities of salvation and prosperous undertakings and victory: but that it is ours to follow up the blessings which God gives us with earnestness or indifference. (Conference 3, ch. 19)

Cyril of Alexandria (c. 376-444)

It is a true saying, that the fruit of good deeds is honourable. For those who wish to lead lives pure and undefiled as far as is possible for men, Christ will adorn with His gifts, and grant them an abundant recompense for all their saintly deeds, and make them partakers of His glory. (Commentary on Luke, v. 9:1-5; translated by R. Payne Smith, Oxford University Press, 1859)

Pope Leo the Great (c. 400-461)

[Y]ou ought all to help one another in turn, that in the kingdom of God, which is reached by right faith and good works, you may shine as the sons of light . . . (Sermon 33, 5)

Theodoret (c. 393 – c. 466)

Well-doing is for a time, but the reward is eternal . . . Paul wanted to show that there are many rewards for those who are good. (Interpretation of the Letter to the Romans; commentary on Romans 2:7; in Bray, ibid., 60)

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Summary: All of the Church fathers — as Protestant scholars themselves concede — denied the novel Protestant doctrine and “pillar” of “faith alone” or sola fide.

 

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