{"id":86160,"date":"2024-09-03T13:06:54","date_gmt":"2024-09-03T17:06:54","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/?p=86160"},"modified":"2024-09-05T12:49:36","modified_gmt":"2024-09-05T16:49:36","slug":"reply-to-melanchthon-justification-3-good-works-2","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/2024\/09\/reply-to-melanchthon-justification-3-good-works-2.html","title":{"rendered":"Reply to Melanchthon: Justification #3: Good Works 2"},"content":{"rendered":"\n<\/head>

Trent on \u201cFaith\u201d \/ Meritorious Works \/ \u201cTrust\u201d in God \/ How the Error of \u201cFaith Alone\u201d Originated \/ Mortal Sin \/ \u201cFaith\u201d in James<\/strong><\/p>\n

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Photo credit: Portrait of Philipp Melanchthon\u00a0<\/em>(1564), by the Workshop of Lucas Cranach the Younger (1515-1586)\u00a0[public domain \/\u00a0Wikimedia Commons]<\/figcaption><\/figure>\n

Philip Melanchthon<\/a>\u00a0(1497-1560) was the founder of Protestantism: Martin Luther\u2019s best friend, co-reformer, and successor as the leader of Lutheranism.\u00a0Encyclopaedia Britannica<\/em>\u00a0(\u201cPhilipp Melanchthon<\/a>\u201c) states that \u201cMelanchthon . . . in 1521 published the\u00a0Loci communes rerum theologicarum<\/a><\/em>\u00a0(\u2018Theological Commonplaces\u2019), the first systematic treatment of Reformation thought.\u201d It\u2019s considered the initiatory work in the\u00a0Lutheran scholastic tradition<\/a>. Modified editions appeared in 1535, 1543 and 1559.<\/p>\n

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Martin Luther wrote, \u201cNo better book has been written after the Holy Scriptures than Philip\u2019s. He expresses himself more concisely than I do when he argues and instructs. I\u2019m garrulous and more rhetorical\u201d (Table-Talk<\/em>, 1543; in\u00a0Luther\u2019s Works<\/em>, Vol. 54, 439-440). Many think that this volume was the reason why Luther never wrote his own work of systematic theology. Melanchthon at length departed from Luther in some ways; most notably, in his denial of the Real Presence in the Holy Eucharist, by the time of the 1543 edition, and on the question of free will.<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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In this series of replies, I will be utilizing the\u00a01992 translation of the 1543 Latin version<\/a>\u00a0(St. Louis: Concordia Publishing House), by\u00a0J. A. O. Preuss<\/a>\u00a0(1920-1994), who was a pastor, theologian, and the president of the\u00a0Lutheran Church\u2013Missouri Synod<\/a>\u00a0(LCMS) from 1969 to 1981. He wrote in the Introduction:<\/div>\n
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Luther, who had some violent disagreements with him, never criticized him publicly and never really broke with him. In fact, the verdict of history is that Luther was kinder to Melanchthon than Melanchthon was to Luther. . . . Most Lutherans in America up to the present time have been critical of him, including Schmauck, Neve, Bente, Pelikan, and many others, although that attitude is changing somewhat. (p. 7)<\/div>\n
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Melanchthon was a prodigy. He entered Heidelberg University at twelve and received his bachelor\u2019s degree at 14. He moved on to Tubingen, where he earned the master\u2019s degree at 17, . . . He never received the doctorate and was never ordained into the ministry. He never preached from the pulpit, although he had much to do with the development of the study of oratory and homiletics. He received an appointment to teach at the newly established University of Wittenberg in 1518. . . . He remained at Wittenberg the rest of his life . . . differences [with Luther] appear as early as 1530, . . . and become more evident as the years roll on. (p. 8)<\/div>\n<\/blockquote>\n
\u00a0See also my\u00a0introductory post for this series<\/a>\u00a0on Facebook, which highlights his historically brand-new position of imputed justification (sola fide<\/em>). For other installments of this series, see my\u00a0Lutheranism web page<\/a>, second section: \u201cReplies to Philip Melanchthon\u2019s\u00a0Loci Communes<\/em>.\u201d Melanchthon\u2019s words will be in\u00a0blue<\/span>. I use RSV for biblical citations.<\/div>\n
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Rom. 3:31, \u201cWe establish the Law through faith.\u201d This is a very brief statement, but it teaches exactly what we are saying, that obedience cannot be begun in us, nor does it please God unless faith is added which determines that the person and the beginning obedience are both pleasing to God for the sake of the Mediator. (p. 102)<\/span><\/div>\n<\/div>\n
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And we say that faith must also be added, . . . we . . . want to add the faith which attributes His honor to Christ . . . (p. 107)<\/span><\/div>\n
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We agree (faith comes through divine grace: see Chapter VI below). Trent\u2019s decrees and canons on justification (Sixth Session: 13 January 1547<\/a>) mention \u201cfaith\u201d 44 times. Here are some of them:<\/div>\n
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CHAPTER II. <\/strong>On the dispensation and mystery of Christ\u2019s advent.\u00a0<\/strong>Whence it came to pass, that the heavenly Father, the father of mercies and the God of all comfort, when that blessed fulness of the time was come, sent unto men, Jesus Christ, His own Son-who had been, both before the Law, and during the time of the Law, to many of the holy fathers announced and promised-that He might both redeem the Jews who were under the Law, and that the Gentiles, who followed not after justice, might attain to justice, and that all men might receive the adoption of sons. Him God hath proposed as a propitiator, through faith<\/span> <\/strong>in his blood, for our sins, and not for our sins only, but also for those of the whole world.<\/div>\n
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CHAPTER VI. <\/strong>The manner of Preparation. <\/strong>Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith<\/span><\/strong> 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; . . .<\/div>\n
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CHAPTER VII. <\/strong>What the justification of the impious is, and what are the causes thereof. <\/strong>. . . the meritorious cause [of justification] is His most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, merited Justification for us by His most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instrumental cause is the sacrament of baptism, which is the sacrament of faith<\/span><\/strong>, without which (faith<\/span><\/strong>) no man was ever justified; . . . man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these (gifts) infused at once, faith<\/span><\/strong>, hope, and charity. For faith<\/strong><\/span>, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of His body. For which reason it is most truly said, that Faith<\/span><\/strong> without works is dead and profitless; and, In Christ Jesus neither circumcision, availeth anything, nor uncircumcision, but faith <\/strong><\/span>which worketh by charity.<\/div>\n
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CHAPTER VIII. <\/strong>In what manner it is to be understood, that the impious is justified by faith<\/span>, and gratuitously. <\/strong>And whereas the Apostle saith, that man is justified by faith<\/span><\/strong> and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith<\/strong><\/span>, because faith<\/span><\/strong> is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, and to come unto the fellowship of His sons: but we are therefore said to be justified freely, because that none of those things which precede justification-whether faith<\/span><\/strong> 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.<\/div>\n<\/blockquote>\n
The council goes on, of course, to refute the false and unbiblical doctrine of \u201cfaith alone\u201d: using that exact phrase six times: in Chap. IX, Chap. XI (twice), Canon IX, Canon XIV, and Canon XXIX.<\/div>\n
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We shall add testimonies which clearly tell us that the works of the saints or their beginning obedience are pleasing to God. From these passages we surely are aroused to a zeal for well doing, and at the same time we instruct ourselves in regard to the immeasurable mercy of God who not only approves of our defective obedience but even adorns it with honor and rewards. (p. 102)<\/span><\/div>\n
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Melanchthon seems to have stumbled into the Catholic doctrine of merit, almost despite himself. See my article: Salvation Via Sanctification & Merit: Bible Proofs (Compendium of 78 Biblical Passages On Catholic Justification, Sanctification, Faith & Works, & Merit: Contrary to Protestant \u201cFaith Alone\u201d Soteriology)<\/a> [8-26-24]. 46 of these passages demonstrate that merit is a biblical doctrine.<\/div>\n
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Therefore our whole life must be directed to honoring God, to showing what we profess, and to adorning the Gospel, as the passage says, \u201cLet your light shine,\u201d Matt. 5:16. (p. 102)<\/span><\/div>\n
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Amen!<\/div>\n
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Then this story particularly<\/span> [the thief on the cross] teaches us that this is truly the meaning of the Gospel, that we are accepted by faith for the sake of the Son of God, even if we do not supply the necessary merits. (p. 103)<\/span><\/div>\n
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The thief on the cross couldn\u2019t<\/em> perform any good works, so he wasn\u2019t required<\/em> by God to do them. It doesn\u2019t follow that meritorious works are thus excluded altogether because of one exceptional situation. Melanchthon himself acknowledged that the thief \u201cwants<\/em> to obey God\u201d<\/span> (my italics) and \u201cperceives that we must be willing to obey God\u201d<\/span> (p. 103). The Bible teaches at least thirty-two times<\/em> that works and sanctification are direct contributing (or even sole mentioned<\/em>) causes of salvation (see my paper, Salvation Via Sanctification & Merit<\/a>). That<\/em>\u2018s the biblical \u201cnorm\u201d; not the thief on the cross. Melanchthon seems to think that one verse proves<\/em> his novel doctrine of \u201cfaith alone\u201d, despite the fact that at least 32 refute<\/em> it.<\/div>\n
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Faith that it is not merely the knowledge of the facts, but a trust which seeks eternal life from the Son. (p. 103)<\/span><\/div>\n
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Trent\u2019s decrees and canons on justification<\/a> also mention \u201ctrust\u201d three times, including the following:<\/div>\n
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God forbid that a Christian should either trust<\/span><\/strong> or glory in himself, and not in the Lord, . . . (Chap. XVI)<\/p>\n<\/div>\n

If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust<\/span><\/strong>, and not also as a legislator whom to obey; let him be anathema. (Canon XXI)<\/div>\n<\/blockquote>\n
Note that Canon XXI is not denying that trust in God is necessary, but rather, trust that excludes obedience<\/em>. (i.e., a false and unbiblical dichotomy).<\/div>\n
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There is the necessity for retaining our faith, be cause the Holy Spirit is driven out and grieved when we permit sins against conscience. Thus it clearly says in 1 John 3:7-8, \u201cLet no one deceive you; he who commits sin is of the devil.\u201d And Rom. 8:13, \u201cIf you put to death the deeds of the flesh, you will live; if you live according to the flesh, you shall die.\u201d That faith is cut off through sinful works is witnessed by this statement of Paul in 1 Tim. 5:8, \u201cIf a person does not provide for his own, especially those of his own house, he has denied the faith and is worse than an unbeliever.\u201d (p. 103)<\/span><\/div>\n
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It seems to me that if sins cut one off<\/em> from salvation, then righteous, meritorious good works play a necessary role in achieving<\/em> salvation. The second thing is the converse of the first.\u00a0 Yet Protestants oddly want to deny<\/em> this.<\/div>\n
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In those who have been reconciled, after conversion, their good works, since they are pleasing by faith for the sake of the Mediator, as we have said, do merit spiritual and physical rewards in this life and after this life, as the parable of the talents in Matthew 25 clearly shows, v. 29, \u201cTo him who has shall be given ..and in 1 Tim. 4:8, \u201cGodliness \u2026 has promise of this present life and of the life to come\u201d; cf. Mark 10:30; Matt. 10:42; Luke 6:38; Ex. 20:12; Is. 33:16; 58:10-11. Finally Scripture is full of promises of this kind concerning both spiritual and physical rewards; . . . Individuals cannot keep their faith without practicing it . . . <\/span><\/div>\n
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Therefore we must learn that there is a need for both kinds of good works and that the rewards have not been promised by God in vain, but there is the need for constant practicing of our faith, that it may grow and that we may labor more diligently even though we are undeserving of the rewards.<\/span>\u00a0(p. 105)<\/span><\/div>\n
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In order that faith may be kept in trim and grow, God has set forth many different kinds of works and He has added promises of aid and reward, . . . we must fight against this lack of trust on our part and do the works which have been commanded; . . . (p. 105)<\/span><\/div>\n
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Again, Melanchthon proves that merit and \u201cfaith + works\u201d is a biblical doctrine. But what Melanchthon doesn\u2019t<\/em> do is show that grace-produced meritorious works done in faith play a direct role in salvation<\/em>, as I showed in my paper linked above, giving 32 examples and 46 additional ones about merit per se. Thus he is guilty of presenting an incomplete or partial, selective truth. He denies the connection to salvation in a subtle way (perhaps realizing how radical it is):<\/div>\n
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But although it is necessary that there be a beginning of the new life, as Paul says in 2 Cor. 5:2-3, \u201cWe desire to be clothed upon with new clothing, so that we not be found naked,\u201d yet our heart must always recognize what the psalmist says, Ps. 143:2, \u201cIn Your sight shall no flesh be justified\u201d; Ps. 19:12, \u201cWho can understand his sins?\u201d Our heart must know that our virtues are not the price of our eternal life, . . . Nor can faith
\nrely on two things, the Mediator and our merits, . . . (p. 106)<\/span><\/div>\n
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In the second (1535) edition of Loci Communes<\/em>, eight years previously (and a full eighteen years after the Protestant Revolution began), Melanchthon had actually asserted the biblical, traditional, and Catholic view that [grace-enabled, faith-accompanied] \u201cgood works are necessary for salvation\u201d and indeed, even the \u201csine qua non<\/em> [\u201cessential condition\u201d] for salvation.\u201d Luther vigorously criticized this, and Melanchthon changed his language, and in his third edition, disconnected salvation from good works altogether. That was the radical and heretical innovation<\/a>. He had initially gotten it right, but Luther\u2019s error prevailed. And so it has been ever since in Protestantism: \u201cfaith alone\u201d triumphant. Our separated brethren decided to go against the ancient wise advice of Solomon: \u201cRemove not the ancient landmark which your fathers have set\u201d (Prov 22:28; cf. 23:10; Hos 5:10).<\/div>\n
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Although we have said that sins remain in the regenerate, it is still necessary that we deal with the difference among sins. For it is a certainty that those who fall into sins which are against conscience do not remain in grace, do not keep their faith<\/em>, their righteousness, or the Holy Spirit; and faith cannot stand with evil intentions in the face of conscience, that is, faith which is confidence in our acceptance by God. For these desires are absolutely opposed to one another, and true prayer cannot exist with a bad conscience which flees from God, as it says in 1 John 3:21, \u201cIf our heart does not condemn us, we have confidence toward God.\u201d <\/span><\/div>\n
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Therefore we must retain the rule that it is necessary in those who have been reconciled that there be this righteousness of a good conscience, as it says in 1 Tim. 1:5, \u201cThe sum of the commandment is love out of a pure heart, of a good conscience, and of genuine faith. . . . many passages testify that those who allow themselves to sin against conscience are cut off from grace and drive out faith and the Holy Spirit, and be come guilty of the wrath of God and eternal punishments<\/em>. For example, Gal. 5:19-21, \u201cThe works of the flesh are manifest: adultery, fornication, uncleanness \u2026 idolatry \u2026 they who do such things shall not possess the kingdom of God.\u201d He is speaking of manifest works which are done against our conscience. 1 Cor. 6:9-10, \u201cDo not make any mistake: neither fornicators nor idolaters nor adulterers\u2026 shall inherit the kingdom of God.\u201d (p. 106; my italics)<\/span><\/div>\n
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Here, Melanchthon \u2014 blessedly \u2014 correctly espouses the distinction between venial and mortal sins: the latter gravely endangering one\u2019s salvation. One can lose grace and salvation, and fall away (over against Calvinism). Again, by analogy or parallelism, if those guilty of serious sin lose their salvation, then those who do the opposite<\/em> thing and perform righteous works inherit salvation, by means of those works, necessarily and always conjoined with grace and faith. Wouldn\u2019t that seem to logically follow? I think so, myself.<\/div>\n
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Thus, the actual logical result of what Melanchthon is saying here is \u201cfaith + works\u201d as opposed to faith alone. As so often in Protestantism, there is incoherence and even self-contradiction, without this being realized. We\u2019re often blind to our own errors, as opposed to being consciously aware of them.<\/p>\n

When sin takes control it brings with it all kinds of troubles and the wrath of God and eternal death. On the other hand, when sin does <\/span>
\nnot reign over us, the godly keep the righteousness and faith which have been given to them, and thus Paul can say, \u201cIf by the Spirit you put to death the deeds of the flesh, you shall live.\u201d (p. 107).<\/span><\/p>\n

Melanchthon basically sums up the Catholic argument, not seeming to be aware of the implications.<\/p>\n

Yet without cause they so savagely attack the concept that has been set forth in our churches regarding justification, which undoubtedly is the very essence of the Gospel and the consensus of the holy patriarchs, prophets, apostles, and all godly people in all ages who have brought light to this subject. (p. 107)<\/span><\/p>\n

\u201cFaith alone\u201d was not the consensus of prior history at all. What was taught by the apostles in the Bible and by the fathers was initial (infused \/ imparted) justification by faith through grace, which includes in an organic way, sanctification and good works. Melanchthon radically separated sanctification from justification. That was the primary error.<\/p>\n<\/div>\n

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All people have believed that there must be in us repentance and that good works must follow, . . . (p. 107)<\/span><\/p>\n

Indeed.<\/p>\n

They say nothing about the Mediator, the promises, the Gospel, of faith or trust in the Mediator; . . . they command us to destroy
\nthe Gospel and the promise and to bury Christ. (p. 108)<\/span><\/p>\n

Nonsense. I have shown that this is a lie in my citations from Trent. But such a claim is ridiculous on its face even before any citations are produced. Anyone who knows anything at all about doctrinal history knows that. So why did Melanchthon \u2014 a very educated man \u2014 assert<\/em> such a ludicrous lie, is the question? And this is what Catholics have had to deal with for over 500 years. The caricatures and distortions never end.<\/p>\n

[citing allegedly Catholic views] We are not justified by faith. (p. 108)<\/span><\/p>\n

That\u2019s not our view. We certainly are<\/em> justified by faith \u2014 even faith alone at first<\/em> \u2014 but not by faith alone<\/em>\u00a0after we are regenerated. The story of Abraham\u2019s justification<\/a> demonstrates how it is both faith and works that are in play (\u201cfaith without works is dead\u201d after all: says James), and that we must maintain<\/em> our justification in cooperation with God, just as we maintain our status of being in His grace and salvation, as Melanchthon himself concedes.<\/p>\n

Paul says in Rom. 3:28 that we \u201care justified by faith,\u201d . . . (p. 108)<\/span><\/p>\n

Yes he does, and he also<\/em> states in the same letter:<\/p>\n

Romans 2:6-10<\/strong>\u00a0For he will\u00a0render to every man\u00a0according to his works: [7] to those who by patience in\u00a0well-doing\u00a0seek for glory and honor and immortality,\u00a0he will give eternal life; [8] but for those who are factious and do not\u00a0obey\u00a0the truth, but\u00a0obey\u00a0wickedness, there will be wrath and fury. [9] There will be tribulation and distress for every human being who\u00a0does evil, the Jew first and also the Greek, [10] but\u00a0glory and honor and peace for every one who does good, the Jew first and also the Greek.<\/p>\n

Romans 2:13<\/strong>\u00a0For it is not the\u00a0hearers of the law\u00a0who are righteous before God, but\u00a0the doers of the law who will be justified.<\/p>\n

Romans 6:22<\/strong>\u00a0But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.<\/p>\n

Romans 8:17<\/strong>\u00a0. . .\u00a0heirs of God and fellow heirs with Christ,\u00a0provided we suffer with him\u00a0in order that we may also be glorified with him.<\/p><\/blockquote>\n

All of these passages absolutely pulverize<\/em> \u201cfaith alone\u201d: especially Romans 2:13 (and all from just this one epistle). They\u2019re perfectly consistent with Romans 3:28: logically, and in Catholic theology. But Protestant theology cannot explain the four passages above, in a way that is consistent with its false \u201cfaith alone\u201d soteriology. Catholic theology incorporates and harmonizes all of Scripture. Protestant theology tends to pick and choose a few passages that appear prima facie<\/em> to support its view, or express a partial truth, taken for a whole truth, and ignore many more.<\/p>\n

The word \u201cfaith\u201d signifies knowledge in the mind and an assent to the promise concerning Christ, and in the will a trust by which the will desires and receives the offered mercy and rests in it. (p. 108)<\/span><\/p>\n

The Catholic Church doesn\u2019t disagree with this, as far as it goes. The Catechism of the Catholic Church<\/em><\/a> has several passages that incorporate \u201ctrust\u201d in conjunction with faith. Here are twelve:<\/p>\n

154\u00a0<\/b>Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no less true that believing is an authentically human act. Trusting<\/span><\/strong> in God and cleaving to the truths he has revealed is contrary neither to human freedom nor to human reason. Even in human relations it is not contrary to our dignity to believe what other persons tell us about themselves and their intentions, or to trust<\/strong><\/span> their promises (for example, when a man and a woman marry) to share a communion of life with one another. If this is so, still less is it contrary to our dignity to \u201cyield by faith<\/span><\/strong> the full submission of\u2026 intellect and will to God who reveals\u201d, and to share in an interior communion with him.<\/p>\n

215<\/strong> . . . This is why one can abandon oneself in full trust<\/strong><\/span> to the truth and faithfulness of his word in all things. . . .<\/p>\n

1062\u00a0<\/b>In Hebrew, amen comes from the same root as the word \u201cbelieve.\u201d This root expresses solidity, trustworthiness, faithfulness. And so we can understand why \u201cAmen\u201d may express both God\u2019s faithfulness towards us and our trust<\/strong><\/span> in him.<\/p>\n

1520<\/strong> . . . This grace is a gift of the Holy Spirit, who renews trust<\/strong><\/span> and faith<\/strong> <\/span>in God . . .<\/p>\n

1817\u00a0<\/b>Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust<\/span><\/strong> in Christ\u2019s promises and relying not on our own strength, but on the help of the grace of the Holy Spirit. . . .<\/p>\n

2005\u00a0<\/b>Since it belongs to the supernatural order, grace\u00a0escapes our experience<\/em>\u00a0and cannot be known except by faith<\/strong><\/span>. We cannot therefore rely on our feelings or our works to conclude that we are justified and saved. However, according to the Lord\u2019s words \u201cThus you will know them by their fruits\u201d- reflection on God\u2019s blessings in our life and in the lives of the saints offers us a guarantee that grace is at work in us and spurs us on to an ever greater faith<\/span><\/strong> and an attitude of trustful<\/strong><\/span> poverty.<\/p>\n

2579 . . . <\/b>His [David\u2019s] prayer, the prayer of God\u2019s Anointed, is a faithful<\/strong><\/span> adherence to the divine promise and expresses a loving and joyful trust<\/span><\/strong> in God, . . .<\/p>\n

2592\u00a0<\/b>The prayer of Abraham and Jacob is presented as a battle of faith<\/strong><\/span> marked by trust<\/strong><\/span> in God\u2019s faithfulness and by certitude in the victory promised to perseverance.<\/p>\n

2738\u00a0<\/b>The revelation of prayer in the economy of salvation teaches us that faith<\/strong><\/span> rests on God\u2019s action in history. Our filial trust<\/strong><\/span> is enkindled by his supreme act: the Passion and Resurrection of his Son. . . .<\/p>\n

2742\u00a0<\/b>. . . Against our dullness and laziness, the battle of prayer is that of humble, trusting<\/strong><\/span>, and persevering love. This love opens our hearts to three enlightening and life-giving facts of faith<\/strong><\/span> about prayer.<\/p>\n

2797\u00a0<\/b>Simple and faithful trust<\/strong><\/span>, humble and joyous assurance are the proper dispositions for one who prays the Our Father.<\/p>\n

2837\u00a0<\/b>\u201cDaily\u201d (epiousios<\/em>) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of \u201cthis day,\u201d to confirm us in trust<\/strong><\/span> \u201cwithout reservation.\u201d . . .<\/p><\/blockquote>\n

I wrote two articles about our trust in God, and related concepts:<\/p>\n

Trusting God as an Element of Faith & Discipleship<\/a>\u00a0[1-8-10]<\/p>\n

Bible on the Nature of Saving Faith (Including Assent, Trust, Hope, Works, Obedience, and Sanctification)<\/a>\u00a0[1-21-10]<\/p><\/blockquote>\n

Therefore faith is not only a knowledge but that trust, as we have said, by which the promise is laid hold upon . . . (p. 108)<\/span><\/p>\n

Trust is an essential part of the whole equation of faith and discipleship. This is nothing new. The Catholic Church understood this long before Melanchthon existed (because it\u2019s in the Bible: 109 times in the Protestant OT<\/a>, and 13 times in the NT<\/a>), and continues to do so, to this day. Oftentimes, Catholics also think of \u201ctrust\u201d as a synonym of \u201chope.\u201d In any event, we don\u2019t exclude it, as Melanchthon incorrectly implies, and Romans 4:5 (\u201cAnd to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness\u201d) makes the most direct one-to-one equation of faith and trust.<\/p>\n

No one can fail to see how absurd a notion it would be if a person should believe regarding such passages that faith means nothing else than the kind of knowledge the devil has. . . . it is easy for a sane man to understand that the faith of the church which calls upon God is not like the
\nfaith of the devil who flees from Him. (pp. 108-109)<\/span><\/p>\n

We fully agree, and reply that what is also absurd to pretend that the Catholic Church has ever taught such a ridiculous thing. If it did<\/em>, Melanchthon could easily simply cite a proof<\/em>, couldn\u2019t he? But he never does<\/em> . . .<\/p>\n

Our love does not satisfy the law of God, . . . (p. 110)<\/span><\/p>\n

That\u2019s funny. St. Paul said that it did<\/em>:<\/p>\n

Romans 13:8-10<\/strong> . . . he who loves his neighbor has fulfilled the law. [9] The commandments, \u201cYou shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,\u201d and any other commandment, are summed up in this sentence, \u201cYou shall love your neighbor as yourself.\u201d [10] Love does no wrong to a neighbor; therefore love is the fulfilling of the law.<\/p><\/blockquote>\n

James 2:24, \u201cYou see, therefore, that a man is justified by works and not by faith alone.\u201d I reply without any sophistry: It is evident that \u201cfaith\u201d in this passage in James refers to the knowledge of the historical facts such as the damned also possess. For he says, v. 19, \u201cThe devils believe and tremble.\u201d Furthermore it must be confessed, and we do clearly confess, that a man is not righteous by this knowledge. But Paul, when he is speaking of faith, understands confidence in God\u2019s mercy which relies on the Mediator and for His sake receives reconciliation. Therefore we must understand \u201cfaith\u201d in one sense in Paul, when he says in Rom. 10:10, \u201cWith the heart man believes unto righteousness,\u201d and in another way in James 2:19, . . . (p. 111)<\/span><\/p>\n

This is beyond silly. James 2:219 doesn\u2019t even contain the word, \u201cfaith.\u201d Rather, it\u2019s \u201cbelieve.\u201d Secondly, several times throughout the book of James, \u201cfaith\u201d is used in the way that Melanchthon states that Paul used it:<\/p>\n

James 1:3<\/strong> for you know that the testing of your faith produces steadfastness.<\/p>\n

James 1:6<\/strong> But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea that is driven and tossed by the wind.<\/p>\n

James 2:5<\/strong> . . . Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him?<\/p>\n

James 5:15<\/strong> and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.<\/p><\/blockquote>\n

Moreover, when James is writing about how faith and works must be hand-in-hand (2:14-26), \u201cfaith\u201d must be used in Melanchthon\u2019s sense, rather than \u201cbelief\u201d or \u201cassent\u201d because, what sense does it make to say, \u201cmy works will show you my faith\u201d (2:18) if \u201cfaith\u201d there means \u201cbelief\u201d? It makes none. Technically, one can\u2019t prove what they believe by what they do. If I think the moon is round or pumpkins are orange, what work can I do to demonstrate that I believe those things? Thus, James\u2019 use of \u201cfaith\u201d in the sense of belief one time<\/em> proves northing about it\u2019s use in the entire book. But there\u2019s your tiresome Protestant cherry-picking again. Melanchthon analyzes on a surfacey, superficial level; I go much deeper and do a proper exegetical analysis.<\/p>\n

*<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\n
***
\n*<\/div>\n
Practical Matters<\/em><\/strong>:\u00a0 I run the most comprehensive \u201cone-stop\u201d Catholic apologetics site:\u00a0rated #1<\/a>\u00a0for Christian sites by leading AI tool, ChatGPT \u2014 endorsed by popular Protestant blogger Adrian Warnock. Perhaps some of my 4,800+ free online articles or\u00a0fifty-five books<\/a>\u00a0have helped you (by God\u2019s grace) to decide to\u00a0become Catholic<\/a>\u00a0or to\u00a0return to the Church<\/a>, or better understand some doctrines and\u00a0why<\/em>\u00a0we believe them<\/a>.<\/div>\n
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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\u2019m always in need of more funds: especially\u00a0monthly<\/em>\u00a0support. \u201cThe laborer is worthy of his wages\u201d (1 Tim 5:18, NKJV). 1 December 2021 was my 20th anniversary as a\u00a0full-time Catholic apologist<\/a>, and February 2022 marked the 25th anniversary of my blog.<\/div>\n
*<\/div>\n
PayPal donations<\/a>\u00a0are the easiest: just send to my email address: apologistdave@gmail.com. Here\u2019s also a\u00a0second page to get to PayPal<\/a>. You\u2019ll see the term \u201cCatholic Used Book Service\u201d, which is my old side-business. To learn about the different methods of contributing (including\u00a0Zelle<\/a>), see my page:\u00a0About Catholic Apologist Dave Armstrong \/ Donation Information<\/a>.\u00a0Thanks a million<\/em><\/strong>\u00a0from the bottom of my heart!<\/div>\n
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*
\n***
\n*<\/p>\n<\/div>\n<\/div>\n<\/div>\n

Photo credit<\/strong>: Portrait of Philipp Melanchthon<\/em>\u00a0(1564), by the Workshop of Lucas Cranach the Younger (1515-1586)<\/span>\u00a0[public domain \/\u00a0Wikimedia Commons<\/a>]<\/div>\n
*<\/div>\n
Summary<\/em>: Analysis of Melanchthon\u2019s Loci Communes<\/em>, including Trent on \u201cfaith\u201d, merit, \u201ctrust\u201d in God, how the error of \u201cfaith alone\u201d was established, mortal sin, and \u201cfaith\u201d in James.<\/div>\n<\/div>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Trent on \u201cFaith\u201d \/ Meritorious Works \/ \u201cTrust\u201d in God \/ How the Error of \u201cFaith Alone\u201d Originated \/ Mortal Sin \/ \u201cFaith\u201d in James Philip Melanchthon\u00a0(1497-1560) was the founder of Protestantism: Martin Luther\u2019s best friend, co-reformer, and successor as the leader of Lutheranism.\u00a0Encyclopaedia Britannica\u00a0(\u201cPhilipp Melanchthon\u201c) states that \u201cMelanchthon . . . in 1521 published […]<\/p>\n","protected":false},"author":2331,"featured_media":86163,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[415,50],"tags":[6330,19308,19311,2003,19314,2779],"class_list":["post-86160","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-lutheranism","category-salvation-justification","tag-justification-by-faith","tag-loci-communes","tag-lutheran-scholasticism","tag-lutheran-theology","tag-melanchthon-justification","tag-philip-melanchthon"],"yoast_head":"\nReply to Melanchthon: Justification #3: Good Works 2<\/title>\n<meta name=\"description\" content=\"Analysis of Melanchthon's Loci Communes, including Trent on "faith", merit, "trust" in God, how the error of "faith alone" was established, mortal sin, and "faith" in James.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link 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Formerly a campus missionary, as a Protestant, Dave was received into the Catholic Church in February 1991, by the late, well-known catechist and theologian, Fr. John A. Hardon, S. J. Dave\u2019s articles have appeared in many influential Catholic periodicals, including \"This Rock\" (now called \"Catholic Answers Magazine\"), \"Envoy Magazine\" (Patrick Madrid), \"The Catholic Answer,\" \"The Coming Home Journal,\" \"Gilbert Magazine\" (American Chesterton Society), and \"The Latin Mass.\" He also writes a featured column for every issue of \"The Michigan Catholic\": published by the archdiocese of Detroit, and was editor for most of the apologetics tracts published by the St. Paul Street Evangelization apostolate. Dave\u2019s apologetics and writing apostolate was the subject of a feature article in the May 2002 issue of \"Envoy Magazine.\" He served as the staff moderator at the Internet discussion forum for The Coming Home Network, from 2007-2010. Dave has been interviewed on many nationally syndicated Catholic radio shows, including \"Catholic Answers Live\" (twice), \"Faith and Family Live\" (Steve Wood), \"Kresta in the Afternoon,\" \"Son Rise Morning Show,\" \"Catholic Connection\" (Teresa Tomeo), and \"The Catholics Next Door.\" His large and popular website, \"Biblical Evidence for Catholicism,\" was online from March 1997 to March 2007, and received the 1998 Catholic Website of the Year award from \"Envoy Magazine.\" His blog of the same name (now transferred to Patheos), begun in February 2004, contains more than 1,500 papers, at least 500 debates or dialogues, and over 50 distinct \"index\" web pages. Unsolicited correspondence has indicated many hundreds of conversions (or returns) to the Catholic faith as a result, by God's grace, of these writings. Dave's conversion story was published in the bestselling book \"Surprised by Truth\" (edited by Patrick Madrid; San Diego: Basilica Press, 1994). Sophia Institute Press has published six of his books: \"A Biblical Defense of Catholicism\" (Foreword by Fr. John A. Hardon, S. J., 1996 \/ 2003), \"The Catholic Verses\" (2004), \"The One-Minute Apologist\" (2007), \"Bible Proofs for Catholic Truths\" (2009), \"The Quotable Newman\" (editor: 2012), and \"Proving the Catholic Faith is Biblical\" (2015). He is co-author (with Dr. Paul Thigpen) of the inserts for \"The New Catholic Answer Bible\" (Our Sunday Visitor: 2005), and editor for \"The Wisdom of Mr. Chesterton: The Very Best Quotes, Quips, and Cracks from the Pen of G. K. Chesterton\" (Saint Benedict Press \/ TAN Books: 2009). \"100 Biblical Arguments Against Sola Scriptura\" was published by Catholic Answers in May 2012. His \"Quotable Wesley\" compilation was published by (Protestant \/ Wesleyan publisher) Beacon Hill Press in April 2014. Several of his 49 books are bestsellers in their field. Dave maintains a popular personal Facebook page, a Facebook author page, and has a Twitter account as well. He offers almost all of his books in e-book form on his own Biblical Catholicism site (http:\/\/biblicalcatholicism.com\/), at a permanent deep discount: only $2.99 for ePub, mobi, and AZW, and $1.99 for PDF. His writing has been enthusiastically endorsed or recommended by many leading Catholic apologists, authors, and priests, including Dr. Scott Hahn, Fr. Peter M. J. Stravinskas, Marcus Grodi, Patrick Madrid, Steve Ray, Tim Staples, Devin Rose, Mike Aquilina, Al Kresta, Karl Keating, Fr. Dwight Longenecker, Brandon Vogt, Marcellino D'Ambrosio, and Fr. John A. Hardon, S. J. Dave has been happily married to his wife Judy since October 1984. They have three sons and a daughter, and reside in southeast Michigan (metro Detroit).","url":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/author\/davearmstrong"}]}},"_links":{"self":[{"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/posts\/86160","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/users\/2331"}],"replies":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/comments?post=86160"}],"version-history":[{"count":0,"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/posts\/86160\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/media\/86163"}],"wp:attachment":[{"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/media?parent=86160"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/categories?post=86160"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/wp-json\/wp\/v2\/tags?post=86160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}